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^  TSTaTTVTrtxrn/^TVT       tvt        t  iijf 


PRINCETON,    N.    J. 


Shelf. 


BV  4811  .B45  1811  v.l ^ 
Bennet,  Benjamin,  1674-1726 
The  Christian  oratory,  or. 
The  devotion  of  the  closet 

Number 


Ilt^ 


Tf]£ 

CHRISTIAN  ORATORY: 


OK 


THE  DEVOTION 


THE  CLOSET  DISPLAYED. 


BT 


/ 
THE  REV.  BENJAMIN  BENNET. 


TO  WHICH  18  ADDED, 

AN   APPENDIX. 

THE  SIXTH  EDITION. 
IN  TWO  VOLUMES— VOLUME  FIRST, 

Aad  it  cune  to  pass  in  those  days,  that  he  went  out  into  a  mouotaiu  ta 
pray,  aud  coutinued  in  the  Oratory  of  God.— Luke  vi.  10.   i  X, , 


LONDON: 

Printed  by  E.  BUukader,  Took's  Court. 

AKD  SOLD  BY  J.  NUNN  ;  MESSRS.  LUMGIMAN,  HURST,  RBES,  ORME,  AND 
BROWNE;  J.  MAWMAN  ;  JOHN  CUTHELL  ;  JOHN  HATCHARDj 
J.  RODWELL;  T.  HAMILTON;  R.  OGLE;  MESSRS.  SHERWOOD, 
NEELY,  AND  JONES;  J.  WALKER;  L.  B.  SEELEY  ;  J.  OGLE  ;  EDl.V- 
BLRCH  ;  AND  M.  OCLE,  GLASGOW. 

1811. 


PREFACE. 


jHLaving  so  far  exceeded  all  due  bounds  in 
this  work,  I  shall  not  add  to  the  fault  by  a 
large  preface.  The  head  of  Meditation,  par- 
ticularly, is  drawn  out  so  long,  as  will  scarce 
admit  of  an  apology  ;  and  it  is  probable,  this 
is  not  the  only  thing  the  critic  will  censurG 
in  it :  However,  the  various  subjects  treated 
of  may  be  entertaining  to  some  ;  and  what  is 
said  upon  tlxem,  may  pass,  at  least,  as  prac- 
tical discourses,  I  hope  not  wholly  without 
instruction,  if  not  as  specimens  proper  to  my 
purpose.     And  if  the  reader  think  fit  to  pass 


PREFACE. 

over  thei  several  specimens  in  perusing  the 
book  (only  turning  to  them  as  he  has  occa- 
sion, and  for  his  assistance,  if  he  attempt  anj 
thing  in  the  same  way)  he  will  have  the  dis- 
course in  a  closer  connection,  and  the  whole 
design  in  a  clearer  view. 

I  reckon  it  to  little  purpose  to  acquaint 
the  reader  with  the  occasion  and  motives  of 
this  undertaking,  to  profess  my  Own  good 
designs,  bespeak  his  candour  and  acceptance. 
It  would  argue  stupidity  not  to  be  concerned 
about  success ;  but  I  know  not  that  this 
would  be  a  means  of  securing  it ;  that  affair 
ouabt  to  be  left  in  an  hio^her  hand.  Indeed 
men's  tastes  are  so  different,  and  as  much  in 
matters  of  devotion  as  any  thing  else,  that  I 
cannot  expect  what  is  here  offered  will  please 
every  body.  If  it  be  acceptable  and  useful 
to  a  few  ;  engage  them  m  more  solemn  devo- 
tion in  their  Oratories,  than  they  have  hitherto 
attended  ;  promote  their  acquaintance  with 
God  and  themselves,  and  fitness  for  heaven; 
I  shall  not  think  my  labour  lost. 


Pin:  FACE. 

I  am  sensibk  we  have  plenty  of  books  of 
devotion,  and  many  of  them  truly  valuable ; 
and  I  am  far  from  thinking  that  he  who  adds 
to  the  number,  must,  so  much  as  pretend,  to 
excel  all  that  have  gone  before  him  ;  I    am 
sure  I  make  no  such  pretence.     But  different 
genius's,  capacities,  and  turns  of  mind  ought 
to    be  accommodated.       The   great  variety 
there  is  in  the  works  both  of  nature  and  art, 
is  an  argraent  of  the  wisdom  and  goodness  of 
Providence,  thereby    supplying  the    inclina- 
tions and  occasions  of  all  sorts.     Some  may 
think  the  method  of  devotion  here  prescribed 
impertinent  or  impracticable,  calculated  for  a 
kind  of  Utopian  religion  ;  to  others  it  may  be 
more   acceptable  and    profitable  ;    and   in   a 
matter  of  such  high  importance  as    religion 
and  devotion,  any  little  improvement  is  well 
worth  endeavouring. 

AVhat  I  have  chiefly  proposed  to  myself,  is 
to  enlarge  the  method  of  devotion  ;  to  carry- 
it  through  more  particulars  than  is  usual  ;  and 
accordingly!  have  chiefly  insisted  upon  those 


PREFACE. 

branches  of  devotion  that  are  less  known,  and 
arc  generally  omitted  in  books  of  devotion  ; 
as  the  manner  of  Reading  Scriptures,  as  a  part 
of  worship;  Meditation,  stated  and  occasional; 
Psalmody,  i^^c.  aiming  to  furnish  the  Chris- 
tian with  a  more  complete  plan  and  scheme 
of  closet  religion.  And  whatever  defects 
some  may  find,  and  others  make  in  the  per- 
formance, I  am  satisfied  I  cannot  be  said 
actum  agerc,  to  do  what  has  been  often  done 
before,  and  build  on  other  foundations. 

As  I  have  touched  a  great  number  of  sub- 
jects, and  spoke  with  freedom  on  some  of 
them,  no  doubt  several  things  will  occur,  not 
suited  to  every  one's  gust,  and  that  may  offend 
men  of  narrow  rigid  principles,  the  slaves  of 
ihcir  respective  hypotheses  :  but  methinks  it 
would  be  a  reasonable  request  to  such  persons, 
would  they  liear  any  but  themselves,  and  look 
upon  any  face  with  temper  that  wants  their 
complexion,  that  they  would  not  cast  away 
the  good  with  the  bad,  and  for  the  sake  of  a 
few  obnoxious  passages,  that  happen  not  to 


TREFACE. 

a^ree  with  their  sentiments,  to  condemn  the 
whole  treatise,  and  refuse  the  assistance  it 
might  afford  them,  in  things  they  themselves 
allow. 

Besides,  the  exceptions  that  may  be  taken 
to  particular  incidental  passages  by  the  opi- 
iiionative,  I  expect  the  whole  will  be  distaste- 
ful to  some ;  such  I  mean,  who,  notwith- 
standing they  keep  a  sort  of  a  distant  station 
in  the  Christian  church,  yet  are  so  far  from 
the  true  spirit  of  Christianity,  that  they  are 
at  enmity  with  its  principles,  rules,  and  prac- 
tice, looking  upon  every  thmg  that  is  serious 
as  a  sort  of  enthusiasm  and  cant.  But  these 
are  not  the  persons  to  whom  I  am  address- 
ing ;  nor  can  I  inviie  them  hither,  having  no 
entertainment  for  them.  They  have  too  fine 
a  taste  even  to  relish  the  Bible,  and  too  much 
wit,  as  they  think,  to  learn  of  infinite  wis- 
dom ;  and  it  is  easy  to  foresee  what  censure 
they  will  pass,  out  of  their  chair,  upon  such 
books  as  these. 


PREFACE. 

The  nature  of  this  work  manifestly  points 
out  the  persons  for  Mhose  service  it  is  in- 
tended, viz.  Christians ;  and  these  not  in 
name  only,  that  take  up  with  a  form  of  God- 
liness, denying  the  power ;  nor  Christians 
of  the  lowest  form,  of  a  Laodicean  spirit,  that 
l^ave  neither  scarce  zeal  enough  to  carry  therti 
into  their  Oratories ;  apd  with  them  the 
things  that  re  mam  are  ready  to  die  :  But 
true  Christians,  and  Christians  of  some  at- 
tainments and  warmth  in  religion,  that  are 
under  the  influence  and  authority  of  it ;  that 
believe  and  live  for  eternity?  and  think  no- 
thing of  importance  that  terminates  in  the 
present  world  ;  that  are  labouring,  whether 
present  or  absent,  to  be  accepted  of  God  ; 
whom  no  state  of  thmos  much  moves,  so  thev 
may  finish  their  course  with  joy  ;  that  are  so 
far  from  making  a  jest  of  communion  and 
intercourse  with  God,  that  they  attend  the 
thing  as  their  chief  solace  and  highest  enjoy- 
ment, triumphing  therein  more  than  in  all 
riches,  and  the  peculiar  treasure  of  kings  and 


PREFACE. 

provinces.  These  are  the  persons  to  whose 
service  the  following  essay  is  devoted,  and 
with  whom  chiefly  I  expect  any  good  recep- 
tion ;  and  with  them  I  leave  it,  waiting  for 
the  blessing  of  heaven,  to  which  I  recommend 
it  and  them. 


CONTENTS 


VOL.  I. 


Page 
The  Introduction - 1 

Chap.  I. 
Of  the  Christian  Oratory,  or  Place  of  Retirement-  -li 


Chap.  II.     Sect.  I. 

Of  the  Work  to  be  done  in  Retirement.  Of  Reading 
the  Holy  Scriptures,  &c. -15 

Sect,  If.  Other  Specimens  of  the  Method  proposed 
upon  Gen.  ii.  Ps.  iii.  &  iv. 'So 

Sect.  III.  The  Heart  is  to  be  impressed  by  the  Scrip- 
lures 47 

Sect.  IV.  Of  practising  and  applying  Scripture  to  our- 
selves :  Of  the  Affections  to  be  exercised,  Sec. -58 

Sect.  V.  Two  Arguments  for  the  Reading  and  Im- 
proving the  Holy  Scriptures  in  the  Manner  pre- 
scribed, viz.  The  Command  of  God,  and  Practice 
of  the  Church 7i 


CONTENTS. 

Page 

Sect.  VI.    Other  Arguments :    The  Exxellency,  the 

great  usefulness  of  it :    It  is  one   Way   of  solemn 

Worship,  and  a  Means  of  delightful   Intercourse 

with  God,   &c, - 80 

Sect.  VII.  Of  Meditation.  The  Duty  described.  Sub- 
jects proper  for  Meditation.  Of  more  set  and  solemn 
Meditation -97 

Sect.  Vill.  Several  Specimens  and  Examples  of  such 
Meditation,  as  has  been  described.     Exam|:)les  of 

the  more  solemn  Meditation 108 

A  Meditation  on  Death \0[) 

A  Second,  &c. II4 

TheConspIaint \UJ 

A  Third,  &c.     The  Resolution  - 1^0 

The  Colloquy  and  Aspiration ■--  12.3 

A  Meditation  on  the  Immortality  of  the  Soul 124 

A  Second,  &c. l34 

The   Instruction 136 

A  Third,  8cc. 139 

The  Soliloquy  and   Complaint:  The    llesolution   and 

Aspiration 144 

A  Meditation  ontlje  Uesurrection  of  the  Just i4S 

A  Second,  &;c. 1.5" 

A  Third,   &c. 161 

A  Fourth,  &c. 168 

A  Fifih,  &c.  --^ 17G 

A  Sixth,  &c.     The  Instruction 18'2 

A  Seventh,  Sec.     The  Consolation 189 

The  Eighth,  &c.     The   Resolution 194 

Aspiration  and   Prayer 199 

A  Meditation  on  the  final  State  of  Happiness 2()0 

A  Second,  See. 209 

A  Third,  8cc. - 2l5 

A  Fourth,  &.C. 228 

A  Fifth,  Sec. 235 

A  Sixth,  &c. - 242 

A  Seventh,  &c. - - 249 

The  Eighth,  &c.     The    Consolation,    Soliloquy,    and 

Complaint 257 

A  Ninth,  gcc.   The  Resolution 262 


CONTENTS. 

Page 
A  Meditation  on  the  Love  of  Christ,  Rev.  i.  5.     Unto 

him  that  loved  its '272 

A  Second,  &cc. 276 

A  Third,  &c. .- 284 

A  Fourth,  Sec. 289 

On  ilie  Crucifixion  of  Christ '295 

A  Second,  &,c. 299 

Sect.  IX,  Specimens  of  Meditation   in  a  looser  Me- 
thod, Sec. 
Of  Grace.  1  Cor.  xv.  lO.    Bi/  the  Grace  of'  God  I  am 

what  I  am S06 

A  Second,  &c.  Gal.  i.  15.  CoUtdme  by  hh  Grace-3\5 
A  Third,  8cc.   l  Tim.  i.  14.  And  the  Grace  of  our  Lord 

teas  exceeding  abundant 322 

A  Fourth,  &c.   Acts  xxvi.  19-     I  was  not   disobedient 

unto  the  heaven/i/  Vision -326" 

A  Fifth,  &c.    1  Cor.  xv.  10.    j4nd  his  Grace  which  was 

bestowed  upon  me  was  not  in  vain 334 

A  Sixth,  &.C.    1  Cor.  XV.  10.    And  his  GracCy  &c.   but 

I  laboured  more  abundantly 343 

A  Prayer  and  Complaint 359 


THL 


INTRODUCTION. 

The  Subject  of  the  Discourse  proposed  and 
explained.  Of  the  Jexi)ish  Proseuch^,  or 
T ray er 'Houses  ;  whether  distinct  from 
Synagogues.  How  Christ  was  employed 
in  the  Prayer-House,  where  he  continued 
all  Night  (viz.)  in  Prayer,  Meditation, 
&c.  What  Occasion  he  had  for  such  Ex- 
ercises. 

It  will  be  granted  by  all  sensible  experienced 
Christians,  that  there  is  nothing  tends  more  to 
preserve  religion  in  its  life  and  vigour,  than  a  stea- 
dy and  regular  discharge  of  the  duties  of  the  clo- 
set. Apostacy,  says  a  pious  and  excellent  Divine, 
begins  at  the  closet-door  ;  for  which  reason  I  have 
determined  to  consider  the  subject  of  closet- 
religion,  distinctly  and  at  large  ;  that  I  may  af- 
ford you  the  best  assistance  I  can  in  so  impor- 
tant an  affair.  I  shall  ground  my  discourse  on 
that  text,  Luke  vi.  1 2.  And  it  came  to  pass  in 
those  days,  that  he  went  out  into  a  mountain  to 
pray,  and  continued  all  night  in  prayer  to  God. 

In  the  beginning  of  this  chapter,  you  find 
our  blessed  Lord  vindicating  first  his  disciples, 
and  then  himself,  against  the  cavils  of  the  Fha- 
risees ;  who  it  seems  accused  both  him  and  them, 
as  profaners  of  the  sabbath :  Why  do  ye,  say 
they,  that  which  is  not  laxiful  on  the  sabbath-day  ? 
ver.  2.  and  again,  ver.  7.  The  Pharisees  xvatched 
him  whether  he  would  heal  on  the  sabbath-day. 


THE  INTRODUCTION. 

They  thought  Christ  and  his  AjJostlcs  not  strict 
enougli  in  tlieir  regard  to  the  external  rest  of 
the  sabbath,  taking  a  greater  liberty  than  Mo- 
ses^s  law,  or  at  least,  than  their  own  laws  and 
canons  allowed.  Christ  first  answers  and  silences 
his  accusers,  and  then  proceeds  in  the  work  of 
his  office.  It  the  13th  verse  he  chooseth  and 
sendeth  forth  his  twelve  Apostles,  and  the  text 
tells  you  with  what  solemnity  he  addressed  him- 
self to  that  work,  introducing  it  by  a  night's 
extraordinary  devotion  ;  He  xvent  out  into  a  moiin- 
tain  to  pray,  and  continued  all  night  in  prayer  to 
God.     Where  observe, 

1st.  The  place  he  retired  to  ;  a  mountain,  and 
more  particularly  an  oratory,  or  house  of  prayer. 
He  continued  all  night  iv  t^  ■s:^o<TvoyJ^  t5  S-jS.  We 
render  it  in  prayer  to  God  ;  but  if  we  take  the 
word  rsT^o(Tivy(ri  for  prayer,  it  will  be  literally  thus  ; 
He  continued  all  night  in  prayer  of  God ;  which, 
•as  it  is  not  sense  in  E7iglish,  so  tlie  *  critics  will 
scarce  allow,  I  presume,  that  tlie  Greek  admits 
of  the  other  translation,  prayer  to  God:  And 
therefore  some  have  thought  that  the  Froseucha 
does  not  signify  the  duty,  but  the  place  of  pray- 
er, viz.  an  oratory.  And  that  thus  it  signifies  in 
our  text.  Dr.  JJ  liitby  infers  from  the  use  of  pa- 
rallel phrases  :  As  "  the  mountain  of  God,"  says 
he,  "  the  bread  of  God,  the  lamp  of  God,  the 
"  altar  of  God,  the  sacrifice  and  table  of  God, 
"  S^c.  are  all  things  consecrated  and  appointed  to 
"  tlie  service  of  God  ;  so  Tcr^oo-tu;^*?  tS  3-fS  must  in 
*■'  all  reason  be  a  house  of  prayer  to  God."  He 
adds,  "  So  the  word  is  certainly  used,  Acts  xvi. 


'   Btza  venders  it  pcrnoctartf  illic  orans  Deum  ;  butacknow- 
I'di^cs  he  ii  tbrctti  to  d-.-part  from  tlie  Greek,  id  planius  loque- 

f'iur. 


THE  INTRODUCnOX. 


13.  and  by  Philo  in  liis  oration  against  Flaccus, 
"  where  he  complains  that  their  otl  ■^^ocn^x.^A  were 
"  pulled  down,  and  that  tlicre  v.-as  no  place  left, 
"  in  which  they  might  worship  God,  or  pray  for 
"  Ccosar:'' 

That  the  Jexvs  had  Proseuchw^  or  houses  of 
prayer,  distinct  from  synagogues,  and  before 
there  were  any  synagogues  among  them,  several 
learned  men  have  endeavoured  to  prove,  parti- 
cularly Mr.  Joseph  Mede,  and  lately  Dr.  Pri- 
deaiLv,  &c.  Of  this  nature  they  suppose  the 
sanctuary  of  the  Lord  to  be,  mentioned  Josh. 
xxiv.  26.  and  the  synagogues,  Psal.  Ixxiv.  8. 
Thei/  have  burnt  up  all  the  synagogues  oj^  God  in 
the  land,  i.  e.  all  the  places  of  religious  assem- 
blies (Col  Moadhe  EL),  understanding  thereby 
the  Proseuchcv  or  prayer-houses  ;  there  being  no 
synagogues,  strictly  so  called,  as  is  generally 
supposed,  till  after  the  Babylonish  captivity. 

Dr.  Prideaujc  gives  this  brief  account  of  these 
prayer-houses : 

t  The  chief  place,  says  he,  where  the  Israelites  Connect. 

assembled  for  the  worship  of  God,  was  the  tem-  ^^!''.!; 

^  p.  3^7. 


+  What  this  author  and  others  have  said  about  the  Proseu- 
cha,  being  niosily  borrowed  from  Mr.  Medt,  I  sliall  give  the 
reader  some  of  his  thoughts  oi>  ihe  subject,  in  iiis  Diatribe  on 
Josh.  xxiv.  26,  And  Joshua  tool:  a  grtut  stone,  and  set  it  up 
there  fin  Shtchem)  under  the  oak,  iv/iich  uus  in  the  sanctuary 
of  the  Lord;  where  he  contends,  the  sanctuary  of  the  Lord  is 
not  the  tabt'rn;u'le,  but  one  of  these  prayer-houses,  which  the 
Israelites  (^ those  of  Ephratm)  had  erected  in  that  very  place, 
where  God  first  appeared  to  Abraham^  and  where  he  built  his 
first  altar  after  he  came  into  the  land  of  Canaan.  I'he  Jevi% 
had  but  one  altar  and  place  ol  sacrifice  (that  which  the  Lord 
should  choose  to  place  the  ark  of  his  covenant  theie),  yet 
they  had  other  places  for  devotion  and  religious  use  ;  and  that 
this  sanctuary  at  Sheehcm  was  not  a  place  of  sacrifice  but  pray- 
er,  he  endeavours  to  prove  from  these  reasons: 

B  2 


THE  INTRODUCTION. 


pie  at  Jerusalem,  and,  before  the  temple  was 
Duilt,  the  tabernacle,  in  both  of  which  there 
was  an  open  court  before  the  altar,  in  which  the 
people  met  to  offer  up  their  prayers  to  God ; 


Tirst^  Because  it  is  incredible  that  the  Israelites,  having 
but  one  tabernacle  or  temple  for  the  whole  nation,  at  which 
the  males  only  were  bound  to  appear  but  thrice  a  year,  should 
have  no  other  places  of  prayer  nearer  their  dwellings  ;  the  ta- 
bernacle or  temple  being  at  least  an  hundred  miles  distant 
from  some  of  them  :  (he  means  places  of  public  prayer,  for 
in  secret,  no  question,  they  might  pray  where  they  pleased.) 

Secondly,  It  could  not  be  the  tabernacle,  which  was  then 
at  Shiloh,  and  not  at  Shcchem,  and  yet  must  have  some  fixed 
place,  because  the  situation  of  the  oak  is  designed  by  it. 

Thirdly,  It  could  not  be  the  tabernacle,  because  it  was  for- 
bid expressly  in  the  law,  Dcut.  xvi.  21.  to  plant  a  grove  of 
any  trees  near  to  the  altar  of  God,  or  to  set  a  pillar  ;  whereas 
here  are  both,  an  oak,  or  qnercetum,  in  or  by  the  sanctuary 
of  God,  and  a  pillar  or  sanctuary  erected  under  it.  Therefore, 

Fourthly,  He  concludes  this  place  must  be  a  Proseucha,  be- 
cause of  the  circumstance  of  trees  growing  in  it,  unlawful  in 
the  tabernacle,  but  a  characteristical  note  of  a  Proseucha, 
which  seems  to  have  been  ordinarily  beset  with  them.  He  ob- 
serves that  Juvenal  mentions  this  Proseucha  or  prayer-house 
among  the  Jews  ; 
S^tir.  3.  Ede  ubi  consistas,  in  qua  te  queero  Proseucha, 

and  thinks  he  finds  it  twice  in  the  New  Testament ;  in  our 
text,  and  Jds  xvi.  13.  where  it  is  said,  being  come  to  Philippi 
in  Macedonia^  on  the  sabbath-day,  they  went  out  of  the  city 
to  a  river-side  a  wojk,»^£to  -jr^oaivyy)  eJ  ai,  we  render  it,  where 
prayer  was  wont  to  be  made;  but  other  versions,  as  t^lie  Syriac 
and  Arabic,  because  there  was  an  house  of  prayer,  «  I»o/ai^£to, 
where  it  was  famed  or  reported  there  was  a  P/-oseMt7«rt  or  pray- 
er house  ;  and  therefore  the  apostle,  expecting  an  assembly, 
resorts  thither  to  teach.  The  form  of  the  Proseucha,  and  its 
difference  from  synagogues,  he  represents  thus :  The  Proseucha 
was  a  plot  of  ground  encompassed  with  a  wall,  or  some  other 
like  mour)d  or  inclosure,  and  open  above  mcch  like  to  our 
courts:  the  use  properly  for  piayer,  as  the  name  imports,  A 
synagogue  was  adijicium  tectum,  like  our  houses  or  churches, 
where  the  law  and  prophets  were  read,  ^cf^xv.  21.  Syna- 
gogues were  in  the  cities,  as  the  Proseuchas  were  without  in 
the  fields,  a  sort  of  disjoined  courts  to  the  temple,  whither 


THE  INTRODUCTION. 

but  those  that  lived  at  a  distance  from  the  ta- 
bernacle, and  afterwards  from  the  temple,  built 
courts  like  those  at  the  temple  and  tabernacle, 
and  there  offered  their  prayers,  which,  adds  he, 


the  people  turned   thertiselves  when   here  they  prayed.     Dr. 
Pridcaux  thinks,  they  were  not  only  without  the  city,  but  mostly 
in  high  places ;  that  which  our  Saviour  prayed  in  being  on  a 
mountain.     He  adds,  In  synagogues  the  prayers  were  ottered 
up  in  public  forms,  in  common  for  the  whole  congregation, 
but  in  the  Pruseuchee  they  prayed  as  in  the  templr,  every  one 
apart  for  himself,  and  so  our  Saviour  prayed  in  the  Prostucha 
he  went  into.     But  after  all,  the  proof  is  not  so  strong  in  fa- 
vour of  this  notion,  but  it  yet  remains  a  question  with  some, 
whether  there  were  Proseuchas  distinct  from  synagogues.     Dr. 
PWf/c^yx  grants,  that  in  our  Saviour's  time  synagogues  were 
called  Pruscucha :  and  for  that  famous  text,  Josh.  xxiv.  which 
Mr.  Mede  lays  so   much  stress  upon,  the  learned  Bishop  Pa- 
trick will  not  allow  his  reasoning  upon  it ;  but  thinks  it  likely 
that  Joshua,  who  was  the  supreme  governor   of  God's  people, 
being  old  and  infirm,  caused  the  ark  at  this  time  to  be  brought 
to  ShecheWf  being  near  to  him  :  And  whereas  Mr.  Mede  urges 
the  prohibition,  Deut.  xvi.  21,  22.  of  planting  trees  near  God's 
altar:    He  answers.  This  does  not  make  it  unlawful  to  set  up 
the  sanctuary  under  a  tree,  that  had  been  planted  before,  es- 
pecially when  it  was  done  only  for  a  short  time,  and  not  to 
make  it  the  place  of  its  constant  abode.     But  1  have  gone  too 
far,  it  may  be,  in  these  speculations,  which  will  be  thought 
foreign  to  the  design  of  a  practical  discourse ;  howeveiji  what 
has  been  said  may  not  be  unacceptable  to  some,  and  by  put- 
ting it  into  the  margin,   1  have  thrown  it  out  of  the  way  of 
those,  who  think  themselves  unconcerned  with  such   matters. 
Whether  the  Pruseucha  in  the  text  was  a  synagogue  or  a  house 
of  devotion   distinct   from  it,    is   of  little  importance  :  it  is 
enough  for  my  purpose,  if  it  signify   a  place  of  prayer,  (^and 
thus  I  have  taken  the  liberty  to  understand  it)  which  our  Lord 
had  recourse  to,  not  from  any  opinion  of  its  sanctity  or  holi- 
ness, but  purely  for  its  convenii-ncy  ;     it  being,  as  we  said, 
near  to  him,  and  a  place  of  secrecy  and  retirement.  At  other 
times  we  find  him  praying  in  a  (common)  solitary  place,  Mark 
i.  35.  and    in  a   wilderness,  Luke  v.  1^.     Korean  it  be  pre- 
tended that  these  Prosevcha,  or  oratories,   were   holy   in  the 
same  sense  as  the  tabernacle  and  temple  were,  being  nevec 
sanctified  by  the  Shcchinahy  or  glorious  manifestation  of  God. 


THE  INTRODUCTION. 

in  after-times  we  find  called  by  the  name  of 
Proseuchce  or  prayer-houses.  He  takes  notice 
wherein  they  differed  from  synagogues,  particu- 
larly in  the  uses  they  served  for,  in  their  form, 
as  also  their  situation  ;  synagogues  being  within 
cities  or  towns,  whereas  these  oratories  were 
without,  and  mostly  in  high  places.  Hence  it  is 
said  in  the  text,  Ow  Saviour  tvent  up  into  a  moun- 
tain to  prai/,  and  continued  in  an  oratory,  tiz. 
there  erected. 

2dly,  The  work  he  retired  for :  he  went  into 
a  mountain  to  proy  ;  not  that  it  is  necessary  to 
suppose  he  confined  himself  to  tlie  duty  of  prayer. 
He  was  entered  upon  his  public  ministry,  had 
sufficient  experience  of  the  malice  of  his  ene- 
mies, a  full  prospect  of  the  opposition  he  must 
still  expect  from  the  world :  he  was  sending 
forth  his  disciples  to  preach  his  doctrine,  and 
foresaw  the  difficulties  they  were  to  struggle 
with.  Now  it  is  probable  that,  when  he  retired, 
it  vrss  not  merely  for  prayer,  "but  for  reflection, 
meditation,  and  other  religious  exercises.  He 
would,  no  question,  on  these  occasions,  when 
he  made  such  solemn  pauses,  look  back  on  what 
was  past,  and  forward  to  what  was  yef  to  come  ; 
to  the  remaining  stages  of  his  life,  and  to  tlie 
awful  concluding  tragedy  of  it ;  thereby  con-, 
iirming  his  resolutions,  and  refreshing  his  mind 
with  such  considerations  as  were  proper  for  that 
purpose.  There  was  a  joy  set  before  him,  Heb. 
xii.  2.  the  contemplation  of  which  helped  him 
to  endure  the  cross,  and  despise  the  shame  ;  and 
it  is  like,  on  these  occasions j  he  would  set  it  be- 
fore  himself  with  all  suitable  advantage. 

If  it  be  said,  that  this  text,  and  other  parallel 
scriptures  speak  only  of  his  retiring  to  pray  :  I 
answer,  that  might  be  the  chi^f  thing  he  retired 


THE  INTRODUCTION. 

for,  and  therefore  only  mentioned,  though  other 
work  be  not  exckided.  It  is  said  of  Peter,  that 
he  went  up  to  the  liouse-top  at  the  third  hour  to 
pray.  Acts  x.  9.  but  one  can  scarce  imagine,  con- 
sidering how  much  zeal  the  Jexvs  had  for  their 
law,  and  tliat  the  Spirit  of  God  has  left  it  as  the 
distinguishing  character  of  the  pious  and  devout 
amongst  them,  Psal.  i.  2.  That  they  meditate 
therein  day  and  night,  that  such  a  person  as  Peter 
should  employ  no  time  in  reading,  meditation, 
and  the  like,  at  the  stated  seasons  of  his  devo- 
tion. So  that  the  whole  duty  performed  on  these 
occasions,  seems  expressed  by  the  more  consi- 
derable and  constant  branch  of  it ;  and  in  the 
same  latitude  we  may  understand  what  is  here 
said  of  our  Saviour,  that  he  went  into  a  moun- 
tain to  pray,  i.  e,  to  pray,  meditate,  S^r. 

If  any  ask,  what  occasion  had  Christ  for  pray- 
er, and  other  exercises  of  that  kind,  since  all  fid- 
ness  dwelt  in  him.  Col.  i.  19.  yea  tlie fulness  of  the 
Godhead  bodily.  Col.  ii.  9.  since  he  was  anointed 
by  tlie  Holy  Ghost  above  his  fellows,  Heh.  i.  9. 
and  received  the  Spirit  Mdthout  measure,  John 
iii.  34.  was  always  holy,  harmless,  perfectly  so  ; 
a  Lamb  without  spot,  never  having  any  disor- 
derly passion,  or  corruption  to  conflict  with  ;  in 
short,  since  his  human  nature  was  preserved 
from  all  taint  and  defilement,  and  from  every 
sinful  infirmity ;  was  united  with  the  Godhead, 
and  filled  with  the  Spirit;  whence  was  it  then 
that  v.e  find  him  so  often  employed,  like  one  of 
us,  in  supplication,  prayer,  reflection,  8^c.  en- 
tering into  his  oratory,  and  continuing  all  night 
there  ?     I  answer, 

1.  He  might  have  a  special  regard  herein  to 
our  instruction,  designing  to  leave  us  an  exam- 
])le  that  we  should  follow  his  steps ;  for.  what  ever 


THE  INTRODUCTION. 

his  own  occasions  were,  he  knew  ours  to  be  such 
as  would  require  frequent  retirement,  and  there- 
fore he  thought  fit  to  recommend  the  duty  to  us 
by  his  own  practice. 

2.  He  might  do  it  as  an  act  of  homage  to 
God,  and  an  acknowledgment  of  his  dependence 
on  his  heavenly  Father  :  As  man  he  was  God's 
creature,  and  as  mediator  the  Father's  servant, 
subordinate  and  subject  to  him  in  all  things. 
It  is  granted  all  fulness  dwelt  in  him,  but  it 
pleased  the  Father  it  should  be  so,  Col.  i.  19.  He 
had  the  Spirit  without  measure,  but  God  gave  it 
him,  John  iii.  34.  The  Father  sent  him,  sealed 
him,  commissioned  him,  and  he  himself  owns 
that  he  came  down  from  heaven  to  do  the  Fa- 
ther's will,  ^Tohn  vi.  38.  Now,  on  this  account, 
prayer,  praise,  and  other  acts  of  devotion,  were 
most  becoming  his  condition  and  circumstances, 
and  a  proper  means  of  expressing  his  depend- 
ence, resignation  to  the  Father's  will,  and  subr 
jection  in  the  capacity  of  a  mediator. 

3.  Nor  can  I  suppose  biit  he  found  need  of 
such  employment  as  this,  even  on  his  own  ac- 
count. Not  only  the  Greel'  Fathers,  but  many 
others  have  supposed  that  the  divinity  of  Christ 
was  quiescent  (i.  e.  did  not  exert  and  shew  itself) 
both  during  his  private  lije,  and  often  during  the 
tvhole  state  of  his  humiliation.  He  had  indeed  al- 
ways necessary  supports  from  the  divinity  ;  and 
after  the  descent  of  the  Holy  Ghost  upon  him, 
at  his  inauguration,  he  always  had  the  Spirit 
with  him  in  an  extraordinary  manner  ;  was  never 
left  to  any  mistakes,  nor  under  any  inabilities, 
as  was  the  case  sometimes  of  all  other  prophets, 
even  the  greatest  of  them  ;  and  yet  it  is  evident 
the  human  nature  was  left  to  teei  the  difficulties 
pf  his  work  j   to  bear,  not  only  the  common  in- 


THE  INTRODUCTION.  9 

iirmities  of  hunger,  thirst,  weariness,  to  endure 
the  contradiction  of  sinners,  but  the  fiercest  and 
most  malicious  assaults  of  devils.    How  sensibly 
does  he  complain  in  some  of  his  conflicts,  par- 
ticularly in  the  garden !    My  soul  is  ea'ceeding  xMatt. 
soTTorcful,  and  soi^e  amazed.     Nay,  so  great  was  >=>^^'''  38, 
his  pressure,  that  an  angel  from  heaven  was  sent  ^^'^^„ 
to  strengthen  him.     On  which  occasions  it  isL^j^j. 
supposed  the  divinity  suspended  its  hifluence  on  xxW.  jiz, 
purpose,  that  the  soul  as  well  as  body  might 
taste  of  his  sufferings,  and  drink  of  the  bitter 
cup  that  was  appointed  him. 

Now  this  being  the  state  of  things  with  our 
blessed  Lord,  it  is  easy  to  discern  how  season- 
able, and  even  necessary,  such  employment,  as 
I  have  mentioned,  would  be  to  him.  In  his  ago- 
ny the  evangelist  tells  us,  he  prayed  more  ear-  '^y-rmn^it 
7iestly,  Luke  xxii.  44.  with  more  intenseness 
and  vigour  of  mind  ;  his  burden  then  lay  w^th 
greater  weight  upon  him,  and  this  excited  a 
more  than  common  importunity.  Nor  was  it 
only  on  this  extraordinary  occasion  that  he  pray- 
ed, and  prayed  earnestly  (though  now^  more 
earnestly  than  usual),  but  it  seems  to  have  been 
his  practice,  as  the  apostle  intimates,  when  he 
says,  that  in  the  days  of  his  flesh  he  offered  up 
prayers  and  supplications,  with  strong  cjying  a7id 
tears,  Heb.  v.  9.  In  the  days  of  his  Jlesh,  i.  e. 
tliroughout  his  state  of  humiliation.  He  was  a 
man  (rf'  sorrows,  and  a  man  of  prayer ;  and  in-  Isaiah 
deed  being  the  one,  it  was  necessary  he  should  '"'•  *• 
be  the  other.     We  may  observe, 

4.  His  continuance  in  the  duty,  viz.  all  night. 
It  is  indeed  only  said,  that  he  continued  all 
night  in  the  Proseucha  or  oratory ;  but  it  is  im- 
plied, that  he  continued  for  the  purposes  I  have 
mentioned,  /.  e.  for  prayer,  praise,  and  contem- 


1-0  THE  INTRODUCTION-. 

plation.  The  case,  in  short,  I  take  to  be  tliis  : 
Our  blessed  Lord  having  been  pubiicly  engaged 
in  the  business  of  his  office  through  the  day ; 
preaching,  working  miracles,  answering  the  ca- 
vils of  his  enemies  against  himself,  his  doctrine, 
and  disciples,  he  retires  at  night,  and  for  his- 
greater  convenience,  goes  to  one  of  the  Jewish 
houses  of  worship,  that  stood  on  an  hill  hard  by, 
and  there  passed  the  night  in  prayer,  and  other 
work,  solacing  himself  in  the  presence  of  his 
heavenly  Father.  From  whence  I  shall  take  oc- 
casion to  press  upon  you  the  like  practice.  I 
need  only  suppose,  that  herein  Christ  was  our 
example,  and  designed  to  be  so,  and  that  v/hat 
he  did  infers  an  obligation  upon  us  to  do  the 
like,  which  will  be  afterwards  further  consider- 
ed and  proved ;  and  then  this  will  be  allowed  a 
just  deduction  from  the  words,  viz. 

That  the  disciples  andjblto'wers  of  tJie  Lo7rl  Jc" 
sus  are  obliged^  after  the  example  of  their  great 
Master,  to  have  their  times  of  retii^ementfrom  the 
"world,  when  they  are  to  enter  into  their  Proseuchse, 
their  oratories  or  closets,  and  their  converse  with 
God, 

In  enlarging  upon  this  subject  I  shall, 

I.  Say  something  concerning  the  Christian 
Oratory,  or  Place  of  Retirement. 

II.  I  shall  give  an  accoimt  of  the  Work  and 
Business  we  have  to  do  when  we  retire. 

III.  I  shall  take  notice  of  the  proper  Times 
o£  Retirement. 

IV.  Shew  the  Obligations  that  lie  on  Cliristi- 
ans,  after  the  Example  of  their  Lord  and  Mas- 
ter, to  retire  and  converse  ^vith  God  in  their 
Oratories. 


CFIAP.  I. 

Of  the  Christian  Oratory ,  or  Place  of 
Kctirement. 

Concerning  which,  let  me  observe, 

I.  1  HAT  we  should  make  choice  of  the  most 
secret  place  we  can.  Partly  to  avoid  ostenta- 
tion, and  all  suspicion  of  it:  Hence  that  of  our 
Saviour,  Matt.  vi.  6.  When  thou  prayest,  enter 
into  thy  closet.  The  *  word  signifies  an  inward, 
or  retired  apartment.  Having  taxed  the  pride 
and  vanity  of  the  scribes  and  pharisees  in  their 
prayers,  he  ad^'ises  his  disciples  to  be  as  private 
as  possible  in  their  devotions,  to  enter  into  the 
closet,  and  having  shut  to  the  door,  pray  to' 
their  Father  that  sees  in  secret.  We  should  act 
in  our  retirement  with  a  single  eye  to  God,  and 
whatsoever  we  do,  do  it  heartily,  as  to  the  Lord, 
and  not  unto  man.  So  far  as  we  are  influenced 
by  the  lower  considerations  of  human  approba- 
tion and  applause,  so  far  religion  is  destroyed, 
and  lost  out  of  our  services.  Let  us  therefore 
guard  ourselves  against  all  carnal  views  ;  a  tinc- 
ture of  pride  and  vain  glory  in  our  secret  devo- 
tions, will  make  them,  like  the  dead  fly  in  the 
ointment  of  tlie  apothecary,  to  send  forth  a 
stinking  smell. 


*  Tcx.fjAuov,  pnietrale,  a  recess,  a  withdrawn,  retired  part  of 
a  place,  heucc  penetrate  sacrijichwi,  is  that  which  was  wont  to 
be  offered  in  ivtcriore  parte  sacraiii  ;  and  Cicero  speaks  of  Dii 
peueirales  in  the  same  sense,  and  Basil  of  rxfAuTov  -^vxtii,  »'"''- 
mi  rcccssKs  animi. 


12  or  THE  CHRISTIAN  [CHAP.  I. 

Partly,  as  such  a  privacy  will  better  suit  some 
circumstances  of  our  duty,  and  be  more  conve- 
nient for  the  management  of  our  work.  The  use 
of  the  voice  with  prostration,  may  sometimes  be 
of  advantage.  Our  Saviour  fell  on  his  face  in 
the  garden,  Litke  xxii.  41.  Matt.  xxvi.  39.  as 
did  Moses  and  Aarofi,  when  deprecating  the  di- 
vine displeasure,  Numb.  xiv.  5.  in  which  cases 
N  persons  may  take  a  greater  liberty  when  most 
withdrawn  from  the  hearing  of  others. 

2.  We  should  endeavour  to  have  our  oratories, 
or  closets,  furnished  for  alhthe  purposes  of  de- 
votion ;  I  mean,  with  such  books  as  may  be 
helpful  to  us  in  the  several  parts  of  our  duty ; 
as  a  bible,  a  psalm-book,  a  commentary,  and 
concordance,  with  other  religious  tracts,  both 
doctrinal  and  devotional,  which,  if  well  chosen, 
are  certainly  the  chief  ornament  of  a  Christian's 
closet,  and  of  greatest  use  to  him  in  his  work 
there. 

I  would  also  advise,  that  you  have  in  your 
oratory,  the  notes  of  such  sermons  as  you  hear ; 
which  supposes  that  you  take  notes  in  public,  or 
when  you  come  home,  and  write  down  the  more 
remarkable  hints,  and  useful  passages,  in  the 
sermons  of  the  day ;  (which  a  careful  and  dili- 
gent hearer,  who  is  concerned  to  improve  every 
sabbath,  and  every  sermon,  will  not  ordinarily, 
at  least,  always,  omit).  Add  to  these  a  diary 
(or  tlie  account  you  keep  of  the  state  of  your 
own  souls.)  In  your  offices,  or  shops,  you  have 
the  state  of  your  trade  in  journals,  ledgers,  and 
other  books  of  account ;  in  your  oratories  you 
have  *  spiritual  account-books,  several  reckonings 

*  Concerning  rht-  manner  and  use  of  such  diaries,  more  will 
be  said  afterward,  if  1  consider  the  extraordinary  work  of  re- 
tirement. 


CHAP.  I.]  ORATORY,    OR  CLOSET.  IS 

Stated  and  recorded  between  God  and  you, 
whicli  are  to  be  frequently  perused,  and  im- 
proved, in  the  course  of  your  closet-religion. 

3.  Some  have  thought  it  subservient  to  the 
ends  of  retirement,  to  have  their  oratory,  or 
place  of  devotion,  set  apart  for,  and  appropri- 
ated thereto.  "  It  would  be  a  thing  of  singular 
use,'*  says  Dr.  Patrick,  "  if  those  that  have 
so  much  room  in  their  house,  would  set  some 
little  place  apart  for  holy  duties,  and  let'  it  be 
acquainted  with  no  other  thoughts  but  of  God 
and  their  own  souls :  This  w^ould  be  a  means 
of  putting  all  other  employments  and  thoughts 
out  of  mind,  which  would  all  leave  us  when 
we  came  to  that  place  where  they  were  stran- 
gers ;  none  of  them  would  be  so  bold  as  to 
tread  in  that  place,  which  is  washed  with  tears ; 
they  would  not  draw  breath,  nor  live  in  that 
place,  where  there  is  no  air,  but  sighs  and 
prayers ;  they  would  never  abide  in  that  room, 
where  no  inhabitant  is,  but  God ;  for  we  find, 
if  we  come  to  any  place,  where  something  of 
concernment  has  been  done  by  us,  the  very 
sight  of  the  place  revives  the  image  of  the 
thing ;  if  therefore  we  had  a  place  of  privacy, 
where  we  did  nothing  but  read,  and  pray,  and 
invite  God  into  our  company,  as  soon  as  we 
did  but  look  into  it,  the  face  of  God  would 
meet  us,  and  we  should  be  struck  with  a  cer- 
tain awe  and  reverence  from  his  presence,  that 
uses  to  be  there  with  us  :  But  if  a  man  pray 
in  his  shop,  or  counting-house,  the  thoughts 
of  money  will  be  apt  to  meet  him,  his  bills 
and  bonds  will  thrust  themselves  into  his 
mind,  S^c.'* 

But  as  this  cannot  be  expected  from  the  main 
body  of  CJiristians  (that  they  should  be  so  well 


14  OF  THE  CHRISTIAN,    &C.  [cHAP.  I. 

accommodated  I  mean),  so  it  is  not  of  that  im- 
portance, as  to  require  any  great  solicitude  about 
it.  The  same  place  may,  no  doubt,  serve  for 
'  sacred  and  common  Avork,  at  distant  intervals, 
and  different  times,  provided  we  attend  both 
with  due  watchfulness,  and  with  a  suitable  tem- 
per of  mind :  If  the  heart  be  in  frame,  the 
Christian  may  be  devout  and  serious  in  any 
place  that  is  tolerably  convenient :  However,  I 
shall  not  take  upon  me  to  deny  what  this  grave 
author  and  others  may  assert  from  their  own 
experience  :  Some  probably  may  find  it  a  sort  of 
a  natural  help  to  their  devotion,  to  have  their 
little  oratory  reserved,  as  a  place  of  solemn  in- 
terview with  God ;  never  suffering  any  worldly 
Genesis  affairs  to  intrude  into  it.  No  doubt  but  Jacob*s 
>xviii.i8,  sig'ht  of  his  pillar  would  excite  his  devotion, 
an^  give  a  solemnity  to  the  frame  of  his  mind, 
when  he  recollected  what  passed  between  God 
and  him  there  :  But  in  this  I  leave  every  one  to 
their  own  liberty  ;  I  Avould  only  say,  that  as  the 
work  I  am  about  to  recommend  to  you,  is  of 
the  greatest  importance  of  any  in  the  world ;  so 
you  should  endeavour  to  be  provided  for  it,  in 
the  best  manner  your  circumstances  will  allow : 
A  convenient  apartment,  and  suitable  supplies 
of  good  books  are  very  desirable ;  and  methinks 
I  would  rather  choose  to  want  the  ornament  of 
a  few  pictures,  and  a  cupboard  of  plate  or  china, 
tlian  these  helps  for  my  soul. 

4.  I  add,  sucli  as  cannot  attain  to  these  best 
accommodations,  must  not  however  neglect  the 
duties  of  the  closet,  but  perform  them  as  well 
as  they  can,  under  all  their  disadvaiitages.  You 
have,  it  may  be,  no  choice  of  apartments,  which 
is  the  case  of  those  families  that  have  but  one 
room  for  all  purposes  ;  yet  something  of  closet- 


CHAP.  II.]  OF  THE  WORK,    SzC.  15 

religion  is  expected  from  them,  and  should  be 
performed  notwithstanding.  A  curtain  may  serve 
to  make  a  sort  of  an  oratory,  or  the  rest  may 
withdraw  and  leave  the  room  to  one,  wliich  may 
be  done  in  turns ;  and  sometimes  you  may  choose 
Isaac^s  oratory,  w-hich  was  the  o})en  tield,  Ge?i, 
xxiv.  63.  /le  icent  out  to  meditate,  or  pray  at  the 
eveninff-tide. 


CHAP.  II.     Sect.  I. 

Of  the  Work  io  he  done  in  Retirement.  Of 
reading  the  holy  Scriptures,  Proper 
Choice  to  be  made  of  the  Scriptures  read. 
The  Method  to  be  fixed  by  a  Calendar. 
The  Scriptures  read,  to  be  understood, 
and  expounded  to  ourselves.  Some  Exam-- 
pies  of  such  Exposition. 

1  AM  in  the  next  place  to  give  an  account  of 
the  work  and  business  we  have  to  do  when  we 
retire.  Our  Lord  went  into  an  oratory  to  pray, 
/".  e.  to  converse  with  God  and  his  Father,  as  I 
have  explained  it ;  and  this  is  to  be  our  employ- 
ment in  our  closets.  I  shall  consider  it  both  as 
ordinary  and  stated,  and  extraordinary  and  oc- 
casional :  The  latter  I  may  afterwards  speak  to 
in  a  distinct  discourse,  and  shall  at  present  con- 
fine myself  to  the  stated,  and  ordinary  work  of 
retirement. 

1 .  One  part  of  the  duty  of  the  closet  is  a  de- 
vout reading  of  the  holy  scriptures.     Some  have 


16  OF  THE  WORK^    Scd  [CHAP.  II* 

thought  that  the  Jewish  Proseuchcp,  or  oratories, 
were  appropriated  to  prayer,  and  that  they  did 
not  use  to  read  the  law  in  them ;  which  they 
make  one  difference  between  the  Proseuclue,  and 
synagogues  :  But  whatever  there  may  be  in  this, 
it  is  certain  the  christian  oratories  will  admit  of 
this  exercise  ;  we  are  there  to  converse  with  God 
in  his  word,  as  well  as  in  prayer.  The  Roinanists 
indeed  not  only  deny  this  to  be  the  duty  of  the 
laity,  but  have  made  it  impossible  to  them, 
whilst  they  forbid  them  the  use  of  the  holy 
scriptures  (having  put  the  bible  itself,  translated 
into  the  mother-tongue,  into  their  Index  ExpuV" 
gatorius).  In  Protestant  countries,  particularly 
in  England,  they  are  most  on  the  reserve  in  this 
matter,  and  will,  upon  occasion,  grant  their  li- 
cence to  certain  persons  to  have  the  Bible  in  their 
own  language ;  which,  implies,  however,  that 
it  is  not  free  for  all,  nor  for  any,  without  their 
permission,  and  how  few  can  obtain  that  favour 
IS  well  known.  But  never  was  there  a  more 
daring  usurpation  of  proud  and  presumptuous 
worms  ;  a  more  open  affront  offered  to  the  great 
Lawgiver  of  the  churcli,  or  a  grosser  instance 
of  unmercifulness  to  the  souls  of  men.  It  was 
a  just  complaint  of  archbishop  Tillotson  on  this 
head,  "  'Tis  a  hard  case,"  says  he,  "  the  church  • 
"  of  Rome  reduces  men  to,  who  will  neither  al- 
"  low  them  any  salvation  out  of  their  church, 
"  nor  the  best  and  most  effectual  means  of  sal- 
"  vation  when  in  it.'* 

But  as  I  am  not  at  present  concerned  with 
these  men,  I  shall  not  spend  any  time  in  con- 
futing their  cavils :  You  know  your  right  and 
liberty  in  this  respect ;  your  bibles  lie  open  to 
you ;  you  are  not  only  allowed,  but  invited  and 
encouraged  to  make  diligent  constant  use  of 


SECT.  II.]    OF  READING  TI^E  SCniPTURE.  1 7 

them ;  which  is  what  I  would  on  this  occasion 
earnestly  recommend  to  you.  God  has  wrote 
unto  you  the  great  things  of  his  law :  Do  not  ac- 
count them  as  strange  things ;  do  not  neglect 
them  as  foreign  things,  that  you  have  no  inte- 
rest in,  or  concern  with  ;  but  let  it  be  a  part  of 
your  daily  closet-religion  to  peruse  your  bibles  5 
to  meditate  on  the  law  of  the  Lord,  and  the 
great  things  thereof. 

And  this  being  a  matter  of  the  utmost  conse- 
quence, and  what,  it  may  be,  the  generality  of 
Christians  are  as  defective  in,  as  in  any  other 
branch  of  closet-devotion,  I  shall  endeavour 
your  assistance  in  the  best  manner  I  can  :  And 
shall  first  lay  before  you  some  directions  how  to 
proceed  in  the  discharge  of  this  duty,  and  then 
offer  some  considerations  to  press  it  upon  you. 
I  will  begin  with  the  directions. 

First,  Make  choice  of  proper  parts,  and  books 
of  scripture  for  your  reading.  I  cannot  admit 
that  reading  scripture  in  a  direct  order,  begin- 
ning at  Genesis,  and  going  through  the  several 
books  in  course,  as  they  lie  in  our  bible,  is  the 
best  and  most  profitable  method :  Not  but  that 
all  scripture  is  useful  for  the  ends  and  purposes 
for  which  it  was  wrote,  and  all  to  be  read  and 
studied ;  but  all  is  not  alike  useful  to  any,  much 
less  alike  easy  to  be  understood,  or  alike  fitted 
for  the  service  of  the  closet.  There  are  many 
prophecies,  several  of  the  Levitical  institutions, 
genealogies,  <§t.  that  the  main  body  of  Christians 
can  make  but  little  improvement  of  (especially 
in  a  way  of  worship)  and  I  cannot  think  these 
should  be  read  by  them,  as  often  as  other  parts 
of  scripture,  which  are  better  suited  to  their 
capacity,  and  to  the  ends  of  their  retirement ; 
and  therefore,  I  say,  make  a  prudent  choice  of 


18  OF  READING  THE  SCRIPTURE.    [CHAP.  II. 

scripture ;  select  those  parts  of  the  liilde  that 
you  can  best  understand,  and  best  improve,  and 
let  these  be  the  subject  of  your  more  constant 
reading.  What  particular  books  you  should 
choose  for  this  piu'pose,  I  leave  to  yourselves  to 
judge ;  only  would  suggest,  that  some  previous 
inquiry  and  study  may  be  requisite,  to  fit  sucli 
and  such  books  for  the  purpose  I  am  speaking 
of  Suppose,  for  instance,  you  make  choice  of 
the  book  of  Genesis,  Exodus,  the  Psalms,  or  any 
other  of  the  Old  Testament,  or  any  part  of 
these  ;  you  should  endeavour,  by  reading  com- 
mentators upon  them,  S^x.  to  prepare  them  for 
the  oratory.  So  that  there  is  a  twofold  reading 
of  scriptiu'e  ;  the  one  in  a  way  of  rational  study 
and  inquiry,  the  other  in  a  way  of  devotion ; 
and  it  is  the  former  of  these  I  am  here  recom- 
mending as  a  help  to  the  latter  ;  and  according 
to  your  proficiency  and  improvement  thereby, 
you  will  liave  more  or  less  of  the  scripture  fitted 
for  the  closet. 

Secondly,  Fix  the  method  of  reading,  and 
take  care  to  have  yoiu-  w^ork  cut  out  beforehand, 
that  you  may  know  what  portion  of  scripture 
you  are  to  apply  yourselves  to  from  time  to 
time ;  and  don't  satisfy  yourselves  to  read  any 
idierc,  as  the  Bible  opens,  without  design  or 
(choice.  For  instance,  if  you  intend  to  go 
through  this  or  that  book  of  the  Old  Testament, 
in  your  stated  reading,  several  of  the  Psalms, 
and  most  of  the  books  of  the  New  Testament, 
I  would  cast  them  into  a  sort  of  a  Calendar ; 
as  thus : 

( Gen,     I.  Or  if  three  chapters 

March  1 .  <  Psalm  i.         be  too  much,  take  two 


i^Matt. 


i.         of  them 


SF.CT.  I.]      OF  RHADIXG  THE  SCRIPTURE.  19 

Mar.  )  Gcfh  i.  ^  j-      „    (  Matt.i.  ^^      .-,    (  Gen.  ii. 
1      C  Tt    1    Mar.2.  <j  „    ,..  Mar.3. -^  J,    ,... 
I.    y  FsalA.  \FsaLii.  irsal.in. 

or  any  otlicr  tliat  you  appoint  for  your  Calendar  j 
and  in  the  same  order  you  may  go  through  the 
rest  of  the  books  you  Jiave  chosen  for  this  ser- 
vice :  By  which,  you  see,  I  would  generally 
have  a«psahn  (a  select  psalm,  not  always  in 
course)  joined  with  every  other  part  of  scrip- 
ture, in  your  daily  reading,  as  being  exceeding 
proper  to  assist  your  devotion.  This  Calendar 
you  may  either  form  for  a  shorter  or  longer 
time ;  for  a  year,  or  a  month,  or  a  week,  as  you 
see  cause.  Only  take  care  to  have  a  supply  of 
new  matter  for  your  Calendar,  before  the  old  is 
quite  exhausted. 

Thirdly,  Endeavour  to  comprehend,  as  well 
as  you  can,  the  sense  and  meaning  of  what  you 
read.  It  is  not  the  sound  of"  words  that  is  scrip- 
ture, but  the  sense  of  them  ;  nor  is  there  any 
more  devotion  in  perusing  an  English  translation 
of  the  Bible  than  a  Latin  one,  w' hen  you  under- 
stand both  alike,  i.  e.  understand  neither.  It 
was  a  very  ])roper  question  of  Fhilip  to  the  eu- 
nuch, when  he  found  him  reading  his  Bible, 
Understandcst  thou,  says  he,  xvhat  thou  readest? 
Acts  viii.  30.  We  should  often  put  this  ques- 
tion to  ourselves,  and  never  think  we  are  em- 
ployed, as  becomes  those  that  are  worshipping 
God,  and  aiming  at  the  edification  of  our  own 
souls,  in  reading  the  scripture,  unless  in  some 
measure  we  understand  what  we  read  ;  to  which 
purpose  (besides  the  previous  study,  before  ad- 
vised to,  which  has  brought  such  particular 
books  into  your  Calendar)  you  will  find  it  ne- 
cessary, now  and  then  at  least,  on  this  occasion 
also,  to  make  use  of  your  concordance  and  com- 

c2 


20  OF  READING  THE  SCRIPTURE.    [cHAP.  II. 

mentator.  We  do  not  indeed  pretend  to  have 
any  infallible  expositions  of  scripture,  but  we 
have  several  good  helps  for  the  better  under- 
standing of  it,  and  should  not  despise  or  neg- 
lect them.  Which  of  the  numerous  commenta- 
tors to  prefer,  I  shall  not  take  upon  me  here  to 
direct ;  but  ordinarily,  such  as  are  short,  and 
give  the  literal  sense  in  a  few  words,  Vith  an 
easy  and  clear  connexion,  are  best  fitted  for 
your  assistance  in  your  daily  reading. 

Fourthly,  Expound  that  part  of  scripture  that 
lies  before  you,  to  yourselves ;  preach  upon  it 
to  your  own  hearts,  and  improve  it  so  as  may 
best  answer  the  purposes  of  devotion ;  I  mean 
the  scripture  of  the  day,  as  I  may  call  it,  and 
which  your  Calendar  now  directs  you  to.  There 
,  is  certainly  a  difference  between   reading  the 

scripture  at  other  times,  when  we  study  it  very 
much,  as  we  do  common  books,  with  a  design 
chiefly  to  find  out  its  meaning,  and  reading  it 
as  a  part  ofxcoy^ship ;  in  which  devout  affections 
are  to  be  exercised,  and  endeavours  used  to 
work  it  upon  our  hearts,  by  a  suitable  and  close 
application,  as  the  matter  requires. 

Tliat  I  may  fidly  explain  my  meaning,  and 
encourage  you  to  the  practice  of  a  duty  of  ex- 
ceeding moment,  as  1  apprehend  this  to  be,  I 
shall  give  you  several  examples  and  specimens 
of  what  1  intend  ;  some  more  loose  and  general, 
others  more  exact  and  methodical.  Suppose  the 
section  or  portion  of  scripture  you  are  to  read 
be  Gen.  i.  Psal.  i.  it  is  not  enough  that  you  read 
these  over,  and  understand  something  of  the 
meaning  of  them,  and  so  close  the  book  with- 
out further  thouglit  or  reflection ;  but  ypu  are 
to  expound,  as  I  said,  what  you  have  read,  and 
apply  it  to  your  own  hearts  as  well  as  you  can. 


SECT.  I.]      OF  READING  THE  SCRIPTURE.  21 

As  for  example,  Ge?i,  i.  (the  chapter  being 
read),  I  have  here,  say  you,  an  account  of  the 
creation  of  the  world  in  six  days  ;  the  particu- 
lars, the  order  and  manner  of  the  work  ;  that  it 
was  accomplished  by  the  Almighty's  ^r//;  for 
by  the  word  of  the  Lord  were  the  heavens  made, 
and  all  the  host  of  them  by  the  breath  of  his 
mouth  ;  he  spake  and  it  was  done,  he  command- 
ed and  it  stood  fast ;  he  only  said  (I  here  read) 
let  there  be  light,  and  there  was  light ;  let  there 
be  a  Jirmanient,  and  there  was  a  firmament,  ^r, 
I  have  also  an  account  of  the  formation  of  man, 
how  he  was  distinguished  from  the  rest  of  the 
creatures,  being  made  upon  consultation,  as  it 
were,  and  in  the  image  and  likeness  of  God. 
The  chapter  concludes  with  God's  revicM'  of  his 
work,  and  approbation  of  it,  God  saw  every 
thing  that  he  had  made,  and  behold  it  was  very 
good ;  exactly  suited  to  answer  the  end  of  its 
creation,  and  the  design  of  the  all- wise  Creator : 
And  how  full  a  demonstration  is  here  of  an  eter- 
nal, necessary,  infinitely  perfect  Being!  How 
strong  a  proof  of  the  existence  of  that  God, 
wJiom,  as  a  Christian,  I  am  taught  to  worship ! 
How  authentic  an  history  of  the  original  of  all 
things ;  and  that  with  such  clearness  and  satis- 
faction, as  the  heathen  philosophy  could  never 
attain  tol  What  an  illustration  is  here  of  the 
attributes  and  perfection  of  the  divine  nature ! 
How  amazing  that  power  that  spoke  such  a 
world  as  this  into  being !  How  admirable  the 
wisdom  that  shines  forth  in  the  variety,  harmo- 
ny, and  order  of  all  things  !  And,  O  my  soul ! 
how  fit  an  object  is  this  glorious  Being  of  thy 
fear,  thy  love,  tliy  trust,  dependence,  c^c 

And  having  thus  glanced  at  some  passages  in 
this  chapter,  in  a  more  general  way,  you  may 


OF  READING  THE  SCRIPTUUK.    j^CIIAl'.  II. 

proceed  to  the  first  psalm,  supposed  also  a  part 
of  the  present  portion  of  scripture  you  haAC  be- 
fore you,  which  you  may  consider  a  little  more 
fully  now,  or  on  another  occasion. 

In  this  psalm  (say  you)  I  observe  1.  Tiie  cha- 
racter of  a  pious  and  blessed  man,  ver.  1 .  2.  An 
account  of  his  blessedness,  v.  1,  3.  3.  This  il- 
lustrated from  the  opposite  state  of  the  ungodly, 
V.  4,  5*     4.  The  reason  of  both,  v.  6. 

1.  The  character  of  the  pious  and  blessed 
man,  and  this  negative  in  three  particulars,  v.  1. 
He  *ivalketti  not  in  the  counsel  of  the  un^-od/jj,  vor 
fStandeth  in  the  ivaij  of  sinners,  nor  sit/eth  in  the 
seat  of  the  sconifht ;  hy  which  it  will  be  easy  to 
apprehend  is  meant,  that  in  his  principles,  tem- 
per, conduct,  and  life,  be  is  distinguished  from 
such  persons :  He  doth  not  a})prove  of  their 
course,  imitate  their  examples,  and  wallv  in  their 
xvivy ;  their  way  of  \anity,  worldlincss,  pride, 
profaneness,  neglect  of  God  and  religion,  c^r. 
He  Way,  iti  the  surprise  of  a  temptj^tion,  step  into 
the  way  of  sinners,  but  he  does  not  rcr/Ik  in  it, 
stand  in  it;  much  less  does  he  seat  himself  in 
the  chair  of  tJie  scorner,  inwardly  despising  re- 
ligion, and  making  a  ]e^>t  of  sacred  tilings.  And 
then  here  is  the  positive  character  of  tln^  blessed 
-man,  v-.  2.  His  delight  is  in  the  law  of  the 
Lord,  and  in  his  law  doth  he  meditate  day  and 
night :  The  holy  scriptures  are  his  study,  his  ex- 
ercise, and  constant  entertainment.  He  delight?^ 
in  the  history  of  scripture,  as  it  contains  a  most 
authentic  account  of  the  great  foundations  of  all 
religion  ;  the  creation  of  the  world,  the  origin 
of  man,  the  occasion  of  his  apostacy,  and  the 
glorious  plan  of  redem})tion  by  the  promised 
Messias :  He  delights  in  the  precepts  of  it,  as  a 
most  exact  rule  of  life  ;  in  the  exceeding  great 


SECT.  I.]       OF  READING  THE  SCRIPTURE.  23 

and  precious  promises  of  it,  a  iie\er-failing  spring 
of  the  strongest  consolation;  and  in  the  whole, 
as  it  is  a  means  of  sanctifying  the  nature,  enrich- 
ing the  mind,  and  of  pleasing  intercourse  witli 
heaven,  for  so  he  finds  it.  It  follows  (and  no 
wonder)  that  he  meditates  therem  day  and  nighty 
I.  e.  he  studies  it  with  diligence,  constancy,  and 
care. 

2.  Here  is  further  to  be  observed,  the  account 
given  of  the  blessedness  of  such  an  one,  which  is 
asserted  in  general  terms,  v.  1.  Blessed  is  the 
man,  or,  O  the  blessedness  of  that  man,  as  I  re- 
member I  have  heard  the  original  imports  ;  he 
is  certainly,  fully,  and  every  Avay  blessed ;  and 
though  I  do  not  pretend  to  understand  the  He- 
brew  criticism  (as  must  be  supposed  the  case  of 
many  whom  I  would  willingly  engage  in  this  ex- 
ercise), yet  methinks  I  can  readily  close  with 
the  sense  of  it ;  for  surely  none  on  earth  are 
hiippy,  so  ha})py  as  the  persons  here  described, 
they  that  delight  in  God  and  his  word:  Great 
peace  have  they  that  love  thy  law,  and  nothing 
shall  offend  them.  After  this  general  intimation 
of  the  good  man's  blessedness,  here  is  a  particu- 
lar instance,  wherein  he  is  blessed,  v.  3.  He 
shall  be  like  a  tree  planted  by  the  rivers  of  water, 
which  bringeth  forth  its  fruit  in  its  season,  S^c. 
planted  by  the  rivers  of  water,  from  whence  it  is 
fiupplied  with  sufiicient  moisture,  so  that  it  re- 
mains always  fresh,  and  is  always  fruitful ;  and 
to  such  a  tree  is  the  good  man  compared,  who 
delights  in  the  law  of  the  Lord,  t^r.  And  there 
seem  two  things  implied  in  this  similitude,  that 
the  main  happiness  of  a  Christian  lies  in  his  being 
fruitful,  ready  to  every  good  work,  and  abound- 
ing therein  ;  and  that  God's  law,  and  his  delight 


34  OF  READING  THE  SCRIPTURE.    [CHAP.  II, 

therein^  has  a  special  influence  upon  his  fruitful- 
ness.  What  a  canal  of  water  is  to  the  tree  plant- 
ed on  its  bank,  that  is  tlie  holy  scripture  to 
the  believer,  he  derives  refreshing,  fructifying 
streams  from  thence. 

And  now,  how  easy  are  such  remarks  as  these  ? 
1 .  That  religion  is  the  only  true  and  solid  foun- 
dation for  happiness  :  O  the  blessedness  of-- 

Of  whom  ?  Not  the  rich,  the  mighty,  the  noble, 
as  such ;  but  of  the  man  who  walks  not  in  the 
counsel  of  the  ungodly,  but  delights  in  God's 
law.  Blessedness  is  annexed  to  the  character, 
not  of  the  great,  but  good  :  the  fear  of  the  Lord 
is  the  beginning  (or  chief  point)  ofmsdom,  Psal. 
cxi.  10.  2.  It  is  plain,  as  there  are  two  different 
states  in  the  other  w^orld,  so  there  are  two  differ- 
ent sorts  of  persons  in  this  world,  distinguislied 
by  their  counsels,  principles,  tempers,  jind  ways  : 
What  the  one  are,  the  other  are  not.  3.  T]ie 
great  distinction  of  these  two  sorts  of  persons,  is 
very  much  founded  on  their  different  regard  to 
the  divine  law :  The  one  neglect  it,  conducting 
themselves  by  measures  and  .counsels  of  their 
own,  and  not  by  those  of  the  divine  law,  as  is 
here  intimated  ;  their  life  is  framed  according  to 
carnal,  vprldly  maxims,  praising  su.ch  as  do 
well  for,  or  to  themselves,  Psahn  xlix.  18.  and 
blessing  the  covetojLis,  whom  the  Lord  abhors, 
Fsalm  x.  3.  their  pride,  ambition,  and  other 
Justs,  prescribe  laws  to  them.  'The  other  sort 
live  by  an  higher  and  more  divine  rule  :  God's 
Jaw  is  their  delight,  ^x.  4.  Of  how  much  cour 
sequence  is  it,  to  a  good  man,  rightly  to  value, 
study,  and  delight  in  the  word  of  God  I  From 
hence  he  is  distinguished  from  the  ungodly; 
from  hence  his  character,  from  hence  his  bless-- 


SJECT.  I.]       OF  READING  THE  SCRIPTJJRE.  ^S 

edness  and  friiitfiilncss.  O !  may  I  never  forget 
thy  precepts,  for  by  them  thou  hast  honoured 
me,  by  them  thou  hast  quickened  me. 

Fifthly,  I  observe  the  false  notions  the  world 
has  of  happiness :  Let  the  men  of  this  world 
judge  of  it,  how  different  will  their  sentence  be 
from  that  which  is  here  pronounced  by  the  in- 
spiring Spirit  ?  The  good  man,  says  he,  is  bless- 
ed, Jbr  he  shall  be  like  a  tree  planted  by  the  ri- 
vers of  w^ater,  that  is  constantly  and  seasonably 
fruitful.  Fruitfulness  is  the  Christian's  blessed- 
ness ;  to  have  an  heart  to  love  and  serve  God, 
to  converse  with  him,  in  his  word,  providences, 
ordinances;  to  bring  forth  the  fruits  of  justice, 
righteousness,  piety,  in  all  the  branches  of  it ; 
to  be  able  to  abound  in  the  work  of  the  Lord ; 
to  be  furnished  to  every  good  word  and  work ; 
this  is  blessedness,  .  Lord,  grant  me  this  :  I  need, 
I  desire  no  more ! 

3.  This  blessed  state  is  illustrated  by  the  op- 
posite state  of  the  ungodly  :  In  general,  the  un- 
<lodly  are  not  so,  v.  4.  they  neither  answer  the 
character,  nor  are  entitled  to  the  happiness  of 
the  pious  man ;  they  delight  not  in  the  divine 
law,  are  not  like  the  tree  planted  by  the  rivers 
of  water,  t^r.  but,  are  as  the  chaff,  which  the 
xdud  drireth  away ;  of  little  worth,  and  no  sta- 
bility. It  follows,  wherefore  the  ungodly  shall 
not  stand  in  the  judgme^it,  nor  sinners  in  the  con- 
gregation  of  the  righteous,  i.  e.  they  shall  be  cast 
and  condemned  in  the  great  day  of  the  Lord, 
and  not  admitted  into  the  general  assembly  and 
church  of  the  first-born. 

4.  The  psalm  concludes  with  the  reason  of 
both,  viz.  the  happiness  of  one,  and  the  misery 
of  the  other.  The  Lord  /mows,  that  is,  approves 
the  way  of  th(!s?i^ghteous,  and  therefore,  as  is 


^6  OF  READING  THE  SCRIPTURE.    [ciIAP.  II. 

implied,  he  is  blessed ;  but,  as  must  be  also 
implied,  he  knows  not,  ap{)roves  not  the  way 
of  the  ungodly,  and  therefore,  it  shall  perish. 
And  from  hence  I  observe,  1.  How  worthless 
and  vile  the  ungodiy  are :  AVhatever  names  and 
titles  they  are  distinguished  by,  and  with  what- 
ever grandeur  and  pomp  they  appear,  they  are, 
in  God*s  account,  as  chaff,  and  accordingly  re- 
presented as  worthy  of  contempt,  Psalm  xv.  4. 

2.  What  a  change  will  there  be  hereafter  in  the 
state  of  things !     The  ungodly  shall  not  stand  in 

judgment,  &c.  Now  we  often  see  the  reverse  of 
this :  In  the  place  of  judgment,  iniquitjj  is  there  ; 
the  saints,  the  excellent  of  the  earth  are  fre- 
quently cast  out,  dishonoured,  despised ;  but 
hereafter  the  tables  will  be  turned ;  a  glorious 
distinction  shall  be  made  in  favour  of  them : 
The  upright  shall  have  do7ninion  in  the  morning. 

3.  How  transient  and  short-lived  is  that  delusion 
of  an  happiness  that  ungodly  men  glory  in  ! 
A¥hat  a  dream  is  it !  They  are  as  chaff,  which 
the  wind  dri^'^eth  away,  and  shall  soon  be  cut 
down  as  the  grass,  and  wither  as  the  herb.  4. 
God  is  judge,  and  it  is  by  his  sentence  that  every 
one  must  stand  or  fail  at  last ;  as  he  knows,  and 
approves  our  way,  or  otherwise,  so  will  our 
state  be  determined  for  ever.  And  O  !  my  soul, 
learn  from  hence  thy  duty,  thy  interest,  thy  hap- 
piness ;  what  to  choose,  and  what  to  pursue  : 
Guard  against  the  counsel  and  way  of  the  un- 
godly :  If  sinners  entice  thee,  consent  thou  not ; 
cast  not  in  thy  lot  amongst  them,  but  refrain 
thy  foot  from  their  path ;  they  are  far  from 
blessedness,  whatever  thfey  may  imagine  :  Bless- 
ed is  the  man  that  walks  not  with  them  ;  their 
schemes  and  projects,  as  they  are  wholly  earthly 
and  sensual,  confined  within  the  narrow  bounds 


SECT.  I.]      OF  READING  THE  SCRIPTURE. 

of  time,  and  formed  without  regard  to  tlie  supe- 
rior wisdom  of  God,  in  his  word,  will  shortly 
come  to  nothing ;  do  not  therefore  choose  with 
tliem,  or  live  ])y  tlieir  measures.  In  the  mean 
time,  he  not  distnrhcd  at  their  success,  and 
seemingly  })rosperous  state  :  Frel  not  thyself  be- 
cause oj'eril  doetSy  iie'itlier  he  thou  envious  because 
of  the  xcorhers  of  iniqwtif  :  They  are  but  as  chaff, 
and  shall  be  bur)it  up  with  unquenchable  fire ; 
the  Lord  ai)})roves  not  tlieir  way,  and  it  shall 
perish.  Lord,  teach  me  tiiy  statutes ;  help  me 
to  make  thy  law  my  delight,  and  to  rest  in  thy 
favour,  as  my  supreme  happiness  ! 

For  another  specimen  of  the  method  prescrib- 
ed, let  us  a  little  consider  Matlli.  i.  also  marked 
in  the  Calendar.  The  chapter  being  read,  you 
proceed  thus :  I  find,  say  you,  in  this  chapter, 
1 .  A  pedigree  of  Christ,  or  a  catalogue  of  his  an- 
cestors, from  whence  he  proceeded.  I  have  of- 
ten heard  of  some  difliculties  in  this  genealogy, 
Avhich  the  Jexvs,  and  other  enemies  of  the 
Christian  faith,  have  objected  to  us  ;  but  I  thank 
God,  they  are  no  stumbling-block  in  my  way. 
The  great  design  of  it,  no  question,  is  to  assure 
us,  that  Jesus  Christ  descended  from  the  fami- 
lies, to  which  he  was  promised,  and  from  those 
fathers,  of  whom,  as  concerning  the  flesh,  he 
Mas  to  come  :  And  this  being  highly  necessary 
to  be  known,  I  find  the  evangelist,  before  the 
relation  of  his  conce])tion  and  birth,  takes  care 
to  clear  that  matter,  and  gives  us  his  pedigree  ; 
as  Luke  does,  before  he  enters  upon  the  ac- 
count of  his  public  ministry.  For  the  better  un- 
derstanding, and  improvement  of  this  more  dif- 
ficult j)art  of  scripture,  let  me  observe,  1.  That 
according  to  ancient  promises  and  prophecies, 
the  Messiah  was  to  be  of  the  family  of  Abraham, 


2S  OF  READING  THE  SCRIPTURE.     [CIIAP.  II. 

Gen.  xii.  3.  xxii.  18.  The  promises  were  made 
{T)  Abraham^  and  his  seed,  Gal.  iii.  IG.  and  ac- 
cordingly he  took  on  him  the  seed  of  Abraham, 
Ileb.  ii.  16.  He  was  also  promised  to  David  fre- 
quently, 2  Sam.  vii.  16.  Psalm  Ixxxix.  4.  29. 
whicli  implied,  that  of  the  fruit  of  his  body  God 
would  raise  up  Christ,  to  sit  upon  his  throne. 
Acts  ii.  30.  2.  I  observe,  that  he  is  by  the 
evangelist  first  mentioned  as  of  the  family  of 
David,  though  promised  long  before  to  Abra- 
ham' The  reason  of  w^hich  some  have  thought 
to  be,  that  the  promise  to  David  was  later,  and 
most  in  the  mind  of  the  Jexvs,  who  universally 
expected  their  Messiah  out  of  the  house  of  Da- 
vid, and  as  the  son  of  David,  Matth.  ix.  27. 
XV.  22.  3.  I  observe,  that  for  greater  clearness, 
for  help  of  the  memory,  or  some  other  reason, 
the  evangelist  divides  his  account  into  three  re- 
markable periods  (three  times  fourteen  genera- 
tions), viz.  fvom  Abraham  to  David ;  from  Da- 
vid  to  the  captivity ;  from  the  captivity  to  the 
birth  of  Christ.  The  first  division  includes  the 
Age  of  the  patriarchs ;  the  second,  that  of  the 
kingdom  and  temple,  till  its  ruin  ;  the  third  be- 
gins at  the  captivity,  when  the  kingdom  and 
temple  were  destroyed,  and  reaches  to  the  Mes- 
siah :  The  first  brought  the  state  to  glory,  in  the 
kingdom  of  David ;  the  second,  to  misery,  in 
the  captivity  of  Bahi/lon  ;  and  the  third,  to  glo- 
ry again,  in  the  kingdom  of  Christ.  4.  Though 
I  may  not  be  able  to  answer  all  cavils,  and  re- 
move all  objections,  which  may  be  made  against 
some  particulars  in  this  genealogy,  this  need  not 
stagger  my  faith.  The  evangelist  expressly  as- 
serts, that  Jesus  Christ  was  the  son  of  David, 
and  Aln^aham  ;  and  not  only  so,  but  proceeds  to 
prove  it,  in  a  tiible  of  his  descent ;  which  he 


SECT.  1.]       OF  RF.ADIN'G  THE  SCRIPTURK*.  2f!> 

left  to  the  pernsal  and  judgment  of  the  age : 
Nor  (lid  1  ever  hear,  that  the  .Mc?  of  that  time, 
who  were  skilled,  to  a  nicety,  in  matters  of  this 
nature,  ever  chaiged  the  evangehst  with  mis- 
takes :  So  that  if  there  should  be  found  any 
names,  or  otlier  difficulties,  that  the  unlearned, 
such  as  myself,  cannot  account  for  at  this  dis- 
tance, I  have  not  the  least  reason  from  thence, 
to  conclude  against  the  authority  of  the  evan- 
gelist, but  must  rather  impute  it  to  the  want  of 
those  means  of  satisfaction,  in  these  particulars, 
that  the  Jexcs  then  had,  but  we  want.  It  was 
necessary  that  the  evangelist  should  prove,  that 
Christ  was  of  the  family  oi'  David,  otherwise  he 
had  better  not  have  attempted  any  thing  of  a  pe- 
digree ;  and  it  is  absurd  to  think  he  would  ex- 
pose to  public  view  a  table  that  was  liable  to  ex- 
ception :  Though,  after  all,  there  are  no  diffi- 
culties, but  what  1  tind  learned  men  are  able  to 
remove.     And  therefore, 

5.  I  conclude  that  Jesus  CJirist  is  really  the 
Son  of  AbraJiam  and  of  David,  according  to 
ancient  prophecies,  and  consec[uently  that  so  far 
he  answers  the  character  of  the  promised  Mes- 
siah. Here  then  I  have  a  foundation  lor  my 
faith.  Had  he  wanted  this  qualification,  all  the 
miracles  he  wrought  would  not  have  entitled 
him  to  the  dignity  of  the  Messiahship  ;  but  since 
this  point  is  cleared,  I  am  the  better  prepared 
to  attend  the  other  evidences,  and  peruse  with 
greater  regard  the  history  of  him. 

I  find  also  in  this  cha})ter  an  account  of  the 
conception  and  birth  of  Christ,  from  the  18th 
to  the  '24th  verse  :  Wliere,  1 .  I  observe  the  strait 
Joseph  was  in  :  Joseph  and  Mary  were  espoused, 
but  not  married,  and  before  they  came  together, 
he  apprehends  her  to  be  with  child,  and,  know- 


50  OF  READING  THE  SCRIPTURE.    [CIIAP.  II. 

ing  nothing  of  the  mystery,  conchules  she  liad 
been  unfaithful  to  him  ;  whereupon  he  resohes 
not  to  take  her  to  wife,  but  dismiss  her :  For 
being  a  just  yuan,  he  would  not  receive  into  his 
bosom  a  supposed  aduitCiess ;  but  then  lie  re- 
solves to  do  it  privately,  concealing  the  espousals, 
being  a  merciful  and  good  7nan  (which  some  sup- 
^waioj.  pose  the  sense  of  the  word  liere  used),  and  there- 
fore was  unwilling  to  expose  her  to  the  rigour  of 
the  law,  and  tlie  penalty  due  to  an  adulteress  ; 
charity  suggesting,  no  question,  many  things  in 
her  favour.  2.  The  whole  matter  is  cleared  up 
to  him  ;  for  w^hilst  he  was  reasoning  with  him- 
self, and  attending  tlie  several  pleas  in  his  own 
breast  (as  we  may  suppose)  of  justice  to  tlie 
demands  of  the  law,  mercy  to  the  offender,  and 
tenderness  to  one  he  entirely  loved,  the  angel 
of  the  Lord,  in  a  dream,  makes  knov/n  the  mys- 
tery, and  assures  him,  she  was  mth  child  of  ih^ 
Holy  Ghost,  and  therefore  he  need  not  fear  any 
disgrace  by  owning  the  relation..  3.  His  birth 
is  foretold,  and  his  name  given  him  by  the  same 
angel.  She  shall  bring  forth  a  Son,  and  shall  call 
his  name  Jesus,  for  lie  shall  save  his  people  from 
their  sins,  v.  21.  The  name  imports  his  office, 
which  was  to  be  a  spiritual  deliverer,  to  save 
from  sin  ;  and  the  same  was  given  him  by  his 
parents,  at  his  circumcision,  it  is  likely  ;  and, 
no  question,  he  went  by  that  name  during  his 
private  life  (as  well  as  afterwards),  Jesus,  or 
Joshua  the  carpenter's  son.  4.  It  is  remarked, . 
that  hereby  an  ancient  prophecy  was  accom- 
plished, V.  22.  All  this  was  done,  that  it  ynight  be 
fulfilled.  Behold  a  virgin  shall  be  with  child,  and 
they  shall  cdll  his  name  Immanuel,  i.  e.  he  shall 
be  Immanuel,  God  with  us,  God  among  men, 
as  his  works  manifested  him  to  be.  5.  The  chap- 


SECT.  I.]      OF  READING  THE  SCRIPTURE.  31 

tor  concludes  with  Joseph*^  obedience  to  the 
vision  ;  he  takes  her  to  wife  ;  yet  out  of  reve- 
rence to  so  extraordinary  a  conception,  and  by 
special  providence  of  God,  abstains  from  her 
till  she  is  delivered  ;  and  tlien  the  holy  infant  is 
named  J<'si/s. 

But,  O  my  soul !  what  shall  I  say  to  these 
things  ?     1.  Pause  a  little,  and  with  all  hiunble 
devotion   contemplate  this   surprising  subject : 
How  justly  does  the  prophet  say  his  name  shall 
be  called  Woiiderjhl !  A  virgin  with  child  !  with  Lsa.  ix.6. 
child  of  the  Holy  Ghost !     Let  angels  and  men 
bow  the  head  and  adore  !     Ask  of  the  days  that  Deut.  iv. 
are  past,  since  the  day  that  God  created  man  on  32* 
the  earth,  and  ask  from  the  one  side  of  heaven  to 
the  other,  whether  there  hath  been  any  such  thing 
as  this  great  thing  is :  No,  it  is  a  new  thing  cre- 
ated in  the  earth  :    Never  was  there  such  a  con- 
ception and  such  a  birth  !     2.  What  great  ex- 
pectations may  we  justly  liave  from  so  extraor- 
dinary a  person  ;  and  what  an  admirable  prepa- 
ration is  here  for  his  high  function  !     Was  he  to 
reform  a  degenerate  world,  by  teaching  and  ex- 
ample ?     Was  he  to  exhibit  a  perfect  pattern  of 
virtue  and  religion  r     Was  he  to  be  a  public  vic- 
tim for  the  expiation  of  sin  ?     Behold  a  miracle 
in  his  conception,  so  far  fitting  him  for  all  this  1 
3.  What  esteem  and  reverence,  c^r.   is  due  to 
this  wonderful  Person,  conceived  by  the   Holy 
Ghost,  and  born  of  a  Virgin  !  O  my  soul !  read 
with  suitable  regard  the  liistory  of  his  life  ;  re- 
ceive with  all  submission  his  doctrine,  and  resign 
to  his  authority.     4.  How  comfortable  the  name 
he  bears,  Jesus,   a  Sarioii?'  I    it  is  as  ointment 
poured  forth,  the  most  grateful  sound  in  the 
world  to  lost  and  perishing  sinners  :    And  me- 
thinks  there  is  some  assurance  of  the  success  of 


32  OF  READING  THE  SCRIPTURE.    [^CHAP.  it/ 

this  beneficial  office,  in  that  the  name  is  given 
him  by  an  angel  from  heaven,  sent  upon  this 
occasion,  and,  no  question,  with  commission 
thus  to  name  and  characterise  tlie  divine  birth. 
5.  I  observe  some  restriction  and  limitation  in 
the  salvation  Jesus  is  author  of:  He  shall  save 
his  people  from  their  sins  ;  only  the  people  of  the 
Messiah  will  be  eventually  saved  by  him  ;  and 
who  these  are  the  royal  prophet  intimates,  Psal. 
Ixxxix.  30.  32  {viz.')  such  as  forsake  not  his  law, 
but  walk  in  his  judgment ;  tliat  are  under  an 
holy  restorative,  reforming  discipline,  such  as 
believe  in  him  (as  their  character  is  elsewhere 
ex])ressed)  and  are  subject  to  liim  :  Such  as 
partake  of  his  anointing,  have  the  same  tempeT 
cTv;xiA.6p-  and  complexion  that  he  had,  Rom.  viii.  29.  In 
^«s-  short,  such  as  are  a  peculiar  people,  sanctified 
by  his  word  and  Spirit,  and  zealous  of  good 
works. 

And  then  T  observe  he  saves  them  from  their 
sins,  not  in  them.  And  now,  O  my  soul !  with 
what  satisfaction  may  I  peruse  this  part  of  scrip- 
ture !  Behold  here  the  accomplishment  of  many 
ancient  prophetic  oracles  :  Surely  this  is  he  that 
w^as  to  come,  nor  will  I  look  for  another  ;  this  is 
that  Seed  in  whom  all  the  families  of  the  earth 
were  to  be  blessed  ;  the  seed  of  the  tvoman  by  way 
of  distinction  and  peculiarity  ;  born  of  a  virgin, 
by  the  overshadowing  mysterious  influences  of 
the  divine  Spirit :  And  as  his  errand  was  kind, 
beneficent,  suitable  to  my  necessities,  as  he  is 
Jesus  a  Saviour,  may  I  secure  my  part  and  inte- 
rest in  him  ;  may  I  be  one  of  his  people  ;  may 
I  accept  the  salvation  he  came  to  bestov/,  viz, 
a  salvation  from  sin  :  O  my  soul,  never  call  him 
Jesus,  if  he  be  not  //«/  Lord  :  He  saves  by  his 
blood,  and  by  his  Spirit ;  as  Jesus  he  both  atan- 


SLCT.  1.]       OF  READING  THE  SCRIPTURE.  33 

eth  and  sanctifieth  ;  nor  must  thou  expect  the 
be]ieiit  of  liis  cross,  if  thou  dishkest  his  sceptre. 
The  second  }).sahn  will  offer  itself  in  your  Ca- 
lendar at  the  same  time,  as  part  of  the  scripture 
next  to  be  read,  now  or  afterward,  when  you 
address  yourself  to  the  like  work.  You  may 
proceed  in  some  such  manner  as  this.  You,  1. 
in(piire  into  the  penman  and  occasion  of  the 
psalm  ;  which  is  ordinarily  the  best  key  to  let  us 
into  the  understanding  of  it ;  and  though  we 
ha\  e  neither  of  these  mentioned  in  the  inscrip- 
tion or  title,  yet  the  apostle  assures  us  David 
wrote  it,  Acts  iv.  25.  and  it  may  be  your  com- 
mentator may  suggest,  the  occasion  probably 
was  his  peaceful  settlement  on  the  throne  ofju- 
dah  and  Israel,  after  the  opposition  he  met  with 
from  the  PhiUstines,  Moabites,  Syiians,  &c.  in 
retiecting  upon  which  matter  the  Spirit  of  God 
led  him  to  expressions  fit  and  designed  to  repre- 
sent the  establishment  of  the  Messiah  in  his  king- 
dom, and  his  triumph  over  all  his  enemies.  In 
the  beginning  of  the  psalm  he  expostulates  with, 
and  insults,  as  it  were,  the  mahcious  opposers 
of  his  government :  H'/ii/  do  the  heathen  rage, 
and.  the  people  imagine  a  vain  thing  ?  They  set 
themsehes  against  him  (the  Lord's  anointed), 
which  in  the  spiritual  sense  was  fulfilled  in  his 
Son  the  Messiah,  and  the  same  part  acted  over 
again  by  Herod,  Pontius  Pilale,  and  the  rulers 
i)^  Israel,  Acts  iv.  27.  From  the  4th  to  the  lOtli 
A  er.-^j,  he  shews  the  vanity  of  their  attem])ts,  as 
they  were  opposing  the  counsel  and  appointment 
of  God,  .both  with  respect  to  David  and  the 
great  Messiah  :  He  that  sat  in  the  heavens  de- 
spised the  malice,  and  laughed  at  the  weak  ef- 
forts of  such  v/orms  :  Christ  the  Messiah  was, 
by  the  decree  of  God,  to  sit  upon  the  throne  ty- 


34  OF  READING  THE  SCRIPTURE.    [CHAP.  II. 

pified  by  David's,  to  rule  over  the  Gentile  world, 
with  absolute  authority  and  irresistible  power. 
This  is  the  counsel  of  God,  and  it  shall  stand  ; 
for  he  shall  reign  till  he  hath  put  all  his  enemies 
under  his  feet,  dashing  them  in  pieces  like  a 
potter's  vessel.  He  concludes  the  psalm  with 
suitable  advice,  that  all  woxdd  owai,  and  make 
obeisance  to  this  mighty  Sovereign.  And  hence 
I  observe,  1.  That  the  psalms  are  not  human 
composures.  God  spake  by  the  mouth  of  his 
servant  David,  says  the  apostle.  Acts  iv.  25.  re- 
ferring to  this  very  psalm  :  They  are  part  of  that 
scripture,  which  is  given  by  divine  *  inspiration, 
and  accordingly  I  would  peruse  them.  2.  The 
opposition  Christ  met  wath  is  what  was  foretold, 
and  comparing  the  prophecy  and  history  toge- 
ther, the  prediction  and  event,  my  faith  is  the 
more  confirmed  in  the  Messiah.  It  is  no  objec- 
tion to  me  against  my  Saviour,  that  the  rulers 
did  not  so  readily  behove  in  him  :  The  prophecy 
represented  that  thus  it  should  be,  and  as  the 
scripture  jmist  be,  so  here  it  was  fulfilled.  3. 
It  is  evident  Christ's  kingdom  stands  on  a  rock, 
and  cannot  be  shaken,  viz.  The  decree  and  sti- 
pulation of  God  :   He  has  by  oath  made  him  a 


*  The  inspiration  of  the  penmen  of  scripture  was,  no  ques- 
tion, different,  accouling  to  the  different  nature  of  the  subjects 
tliey  were  concerned  with.  Sometimes  the  inspiring  Spirit  led 
the  prophet  (the  person  he  inspired)  to  his  subject,  and  sup- 
plied it  to  him,  furnishing  him  with  the  entire  matter,  saying 
llov.  i.  to  him,  as  the  Alpha  and  Omega  to  John,  what  thou  secst  write 
1  !•  in  a  book.  At  other  times,  I  suppose,  he  only  struck,  in  with 
the  meditation,  which  particular  occasions  might  Invite  to,  di- 
recting and  improving  it :  So  that  the  composure  was  at  once 
the  work  of  the  devout  mind,  and  ex'presdvc  of  its  present 
frame,  and  yet  the  inspiration  of  the  Holy  Ghost;  which  I 
take  to  be  the  case,  oi'tcn  at  least,  of  David^w^  other  psalmists. 


SECT.  II.]     OF  READING  TUE  SCRIPTURE^  ^5 

royal  priest  for  ever  ;  and  though  the  heathen 
rage,  it  is  in  vain  ;  the  gates  of  hell  shall  never 
prevail  ngainst  his  church:  He  will  strike  thrcmgh 
kings  in  flic  dai)  of  his  xvrath,  Psal.  ex.  4,  5.  4. 
Be  convinced  then,  O  my  soul !  of  thy  duty  and 
thy  interest :  Be  wise,  be  instructed  in  this 
great  and  momentous  affair  ;  kiss  the  Son^  lest  he 
be  angry  ;  bow  to  his  sceptre,  or  thou  shalt  pe- 
rish in  his  wrath,  be  broken  by  his  iron  rod. 
Lord,  enthrone  thyself  in  my  heart,  take  fuller 
possession  of  my  soul  ;  grant  mc  the  inheritance 
of  those  that  fear  thee  ;  the  blessedness  of  those 
that  trust  in  thee. 


SECT.  II. 

Oilier  Specimens  of  the    Method  proposed 
upon  Gen.  ii.  Psal.  iii.  Psal.  iv. 

1-«ET  me  offer  another  specimen,  still  in  the 
course  of  your  Calendar,  v/hich  is  Gen.  ii.  The 
chapter  read,  I  find  here,  say  you  (reviewing 
what  was  more  particularly  related  in  the  fore- 
going chapter)  that  the  world  and  all  the  kinds 
of  creatures  in  it,  were  made  in  six  days,  and 
that  to  preserve  the  memory  of  so  glorious  a 
work,  and  give  an  opportunity  of  conversing 
with  the  Author,  a  sabbath,  or  day  of  holy  rest, 
is  appointed  :  God  blessed  the  seventh  day,  and 
kalloued  it,  v.  3.  And  if  infinite  wisdom  saw  it 
convenient  for  innocent  man  in  paradise,  to  have 
a  stated  time  of  solemn  religion,  how  much  more 
necessary  is  it  for  him  in  his  present  depraved 

d2 


36  OF  READIXG  THE  SCRIPTURE.    [CIIAP.  11. 

state,  when  he  is  fallen  into  such  a  forgetfulness 
of  God,  his  duty  and  happiness!  O  my  soul ! 
be  thankful  for  this  day  ;  own  the  authority,  wis- 
dom, and  goodness  of  God  in  the  appointment 
of  it ;  remember  to  keep  it  holy  ;  endeavour  to 
abstract  and  withdraw  thy  thoughts  from  earthly 
things,  and  enter  upon  the  life  of  heaven,  as  far 
as  thou  canst  on  this  day.  Let  it  be  as  one  of 
the  days  of  heaven  to  thee  :  Sabbath-religion 
was  from  the  creation  ;  it  is  the  good  old  way, 
walk  in  it,  and  never  be  ashamed  of  it ;  the  ho- 
mage due  to  the  Creator,  the  care  of  thy  own 
soul  demands  tliis  of  thee. 

As  in  the  former  chapter  I  read  of  the  creation 
of  man,  and  the  dignity  conferred  on  him  there- 
in ;  so  in  the  summary  repetition  of  things  in 
this  chapter,  the  matter  is  resumed,  and  further 
explained,  V.  7.  And  the  Lord  God  formed  man 
of  the  dust  of  the  ground,  and  breathed  into  his 
7iostrih  the  breath  of  life  :  Where  I  observe  a  sig- 
nal instance  of  that  power  of  God,  who  could 
raise  out  of  the  dust  of  the  earth  so  admirable  a 
structure  as  the  human  body.  I  observe  also 
the  soul  has  a  different  original  from  that  of  the 
body  ;  for  whilst  the  one  was  formed  of  dust, 
tlie  other  is  breathed  from  God  himself,  an  inti- 
mation of  that  great  article  of  religion,  the  im- 
mortalitij  of  the  soid  ;  its  capacity  of  existence 
separate  from  the  body,  and  without  dependence 
upon  it :  And  this  I  am  assured  it  shall  do  ;  for 
v/hen  the  dust  (that  is,  the  body  made  put  of 
dust,  as  I  here  read)  returns  to  the  earth  as  it 
was,  the  soul  shall  return  to  God  that  gave  it, 
Eccles.  xii.  I  further  observe  the  dignity  and 
excellency  of  the  soul  above  the  body  ;  the  one 
is  of  the  earth,  eartliy,  the  other  is  a  spirit  from 
heaven  ;  the  one  formed  out  of  dust,  the  other 


SECT.  11.]      OF  HEADING  THE  SCRIPTURE.  37 

breathed  from  God  in  an  innnediatc  manner  j 
particula  divhue  aur(V,  as  the  poet  calls  it :  The  '^°J-  '•''• 
breath  of  life,  a  ray  of  divinity,  the  offsprijig  of'^"  ^'''"  '*'; 
God.  O  may  I  duly  value,  and  with  suitable 
care  and  concern  secure  the  interest  of  mine  im- 
mortal sold  !  and  not  c/espise,  prostitute,  sacrifice 
it  for  the  sake  of  a  little  animated  dust ;  this 
lump  of  earth,  ??///  x'ile  hodij. 

God  having  constituted  man  lord  of  this  low- 
er creation,  provides,  for  his  greater  comfort  and 
delight,  a  most  pleasant  garden,  where  he  was  to 
reside,  and  which  he  was  to  dress  and  keep,  v.  14, 
15.  and  here  he  received  a  law,  not  to  eat  of  a 
certain  tree,  on  pain  of  death,  v.  17.  he  had  free 
enjoyment  of  all  the  rest,  but  this  he  must  not 
touch :  M'ith  reference  to  which  let  me  observe, 
1.  That  this  is  not  properly  the  covenant  of 
works  God  made  with  innocent  man  j  that  xcas 
hejm^e ;  the  terms  of  which  were  contained  and 
revealed  in  nature,  and  the  duties  of  it  engraven 
on  the  heart  of  man.  2.  That  this  was  only 
a  positive  law,  subservient  to  the  covenant  of  iia^ 
lure,  designed  to  try  man's  obedience  to  his  Crear 
tor  and  sovereign,  according  to  the  original  ante- 
cedent law  he  was  under ;  and  therefore  a  thing 
indifferent  in  itself  was  made  choice  of  for  this 
piu'pose,  that  it  might  appear  whether  he  would 
be  subject  to  the  mere  will  of  his  maker,  when 
the  matter  required  of  him  had  no  intrinsic 
goodness  in  it  to  influence  his  obedience.  So 
that  3.  this  command  or  restraint  was  properly 
a?i  eapression  ofGocrs  sovereign tj/, and  intended  as 
a  mark  thereof,  and  of  his  creature's  dependence 
and  subjection  fq.  d.J  "  Hear,  O  Adam,  I  have 
"  made  thee  ni}'  vicegerent  in  the  world,  and 
"  hav»e  given  thee  all  tlie  creatures,  and  all  para- 
"  dise  for  thy  subsistence  and  delight  j  only  this 


38  OF  READING  THE  SCRIPTURE.      [cILIlF.  II 

"  is  a  reserved  right,  in  token  that  in  the  throne 
""  I  am  greater  than  thou.  Enjoy  thy  (jod,  th}- 
"  self,  and  a  whole  world  ;  only,  on  thy  alle- 
"  giance,  t'jiich  not  tliisjridt.^^ 

4.  The  penalty  was  death  ;  which  is  a  general 
word,  including  all  sorts  of  miseries,  'of  body 
and  soul,  time  and  eternity  :  In  this  extent  and 
latitude,  in  part  at  least,  it  is  expounded  in  tlie 
next  chapter,  (when  the  sentence  is  pronounced 
against  the  several  oflenders,  and  branched  out 
into  its  particulars) and  accordinglyit  is  executed 
upon  the  apostate  unbeheving  vvorld,  and  in  part 
upon  all  mankind.  It  v;as  this  transgression  that 
opened  the  sluices,  an.d  let  in  all  the  calamities 
which  have  overflowed  us  :  The  vanity,  the  sor- 
rov/,  suffering,  and  iKiiii,  un,der  which  the  whole 
creation  groans ;  sickness  of  body,  horror  of 
conscience,  death,  and  even  hell  are  the  fruit  of 
sin,  (and  originally  spring  from  this  sin,  as  the 
occasion  of  actual  sin  ;)  all  the  evil  we  sulier,  all 
we  fear  is  comprehended  in  that  threatening,  In 
the  day  tJioii  eatesi  ihereojllioushallsurelij  die.  Ihere 
was  indeed  a  reprieve  and  a  redemption  Irom 
tlie  full  curse  :  but  all  misery,  bolh  in  kind  and 
degree,  became  due;  and  so  much  is  inflicted  still 
even  on  the  redeemed  world,  as  makes  them  feel 
that  they  have  sinned, and  that  sin  is  an  evil  thing 
and  bitter.  5.  Yv^hen  I  reflect  on  the  nature 
of  the  offcnGC,  I  cannot  tliink  the  ])unislnnent 
at  all  unjust,  or  dispro})ortioned  to  the  crime  ; 
Tior  do  they  consider  things  with  any  great  judg- 
ment or  modesty  that  presume,  as  the  manner  of 
some  poor  worms  is,  to  arraign  the  great  LawgiAcr 
on  thisaccount^cliar^'iiisr  him  foolishly:  Threaten 
death  and  hell,  say  they,  for  eating  an  apple  ! 
What  equity  !  But  if  it  was  so  small  a  matter  as 
tliev  pretend,  the  more  inexcusable  the  offender, 


SECT.  II.]     OF  READING  THE  SCRIPTURE.  39' 

that  would  not  abstain  ;  especially  when  the  will 
of  God  was  so  express.  In  short,  the  disobedi- 
ence of  this  fact  was  no  less  than  an  attempt  lu 
cast  off' God's  soxrrn^fiti/  :  It  was  an  act  of  0])en 
rebellion,  a  sort  of  disputing  the  throne  uith  the 
Almighti/)  and  whether  the  unhappy  aspiring  crea- 
ture had  not  something  of  this  in  view  (as  may 
seem  implied  in  what  the  serpent  insinuated,  v.  5. 
Ye  shall  he  as  Gods)  I  shall  not  say  :  But  how  liei- 
nous  the  crime,  for  dust  thus  to  rebel !  how  de- 
serving of  the  penalty!  and  how  exceeding  abun- 
dant that  mercy  which  propounded  a  sa\iour  ! 
the  gx'ace  that  found  a  ransom  ! 

And,  O  my  soul,  contemplate  in  this  instance, 
the  horrid  nature  of  sin  :  every  actual,  deliberate, 
known  sin,  is  ajht^  the  similitude  0/ Adam's  trans- 
gression, Rom.  V.  14.  It  is  a  rejecting  of  God's 
authority,  and  setting  up  our  wills  against  his.  O  ! 
stand  in  awe, and  sin  not:  Let  a  thus  says  theLord, 
determine  thy  obedience  in  every  instance  ;  let 
the  God  that  made  thee  always  rule  thee  :  There 
is  so  much  evil  and  malignity  in  a  mlful,  alloxced' 
deliberate  transgression,  that  no  grace  revealed  to 
us  will  excuse  it,  or  pardon  it,  without  suitable  re- 
pentance ;  and,  I  question  not,  had  Adam  per- 
sisted in  a  course  of  such  iniquity,  even  after  God's 
treaty  of  grace  with  him,  he  had  perished,  not- 
withstanding the  new  covenant,  and  the  merit  of 
the  })romisedseed.  Lord, subdue  my  will  entirely 
to  thine  ;  keep  back  thy  servant  from  presumptu- 
ous sins,  that  I  may  be  innocent  from  the  great 
transgression. 

Adamheiu^  thus  placed  in  jiaradise  and  favour- 
ed with  the  enjoyments  thereof,  yet  wants  some- 
tiling  to  complete  liis  happiness;  God  himself 
declares  his  present  state  defective,  v.  18.  It  is 
not  <(ood  that  man  should  be  alone,  I  will  make  him 


40  OF  READING  THE  SCRirTURE.     [CIIAT.  11. 

an  bel])  meet  for  him  ;  and  accordingly,  in  the 
method  and  way  here  related,  a  second  self  is 
formed  out  of  him,  an  Isha  from  Isli)  to  be  part- 
ner of  his  cares,  and  joys,  and  to  be  joined  with 
him  in  'Mi  inviolable  bond  of  love  and  affection. 
Thns  was  the  man  advanced,  and  thus  indulged 
by  the  bounty  of  his  Creator;  the  consideration  of 
which  highly  aggravates  the  guilt  of  his  offence  : 
He  sinned  Avhengoodness  did  most  abound.  May 
it  be  a  warning  to  all  his  posterity!  There  seemed 
to  want  but  one  thing  to  perfect  the  happiness  of 
paradise,  and  no  sooner  is  that  granted^  but  all  is 
lost.  O  my  soul !  guard  against  the  snares  of  a 
prosperous  state ;  when  thou  hast  a  garden,  and 
an  Eve,  beware  of  the  serjjcnt :  David  was  sale 
while  attending  tiie  shecpfblds,  and  praying  iii 
caves  and  deserts;  but  when  advanced  to  the 
thrjne,  how  woefully  did  he  miscarry  ? 

I  will  subjoin  another  example,  iiz\  the  tiiirc} 
psalm,  which  follows  in  the  Calendar,  -The  psalm 
being  read,  you  make  your  remarks  in  some  such 
"way  as  this.  I  learn  from  the  title  of  thi^  psalm, 
the  penman,  and  occasion  ;  A  psalm  of  David 
"ijchen  he Jied from  Absajoni  Im  son  ;  And  here  say 
ycu,  1.  I  observe  the  distress  this  great  and  good 
■man  was  in  ;  the  particulars  of  which  I  read  in 
the  history,  2  Sam."  ay.  12.  The  conspiracy 
against  him  was  so  strong,  tjiat  his  case  was  thought 
desperate  :  Manj/  sakf  therewas  7io  help  for  him  in 
God.  2.  I  observe  tlie  exercise  of  his  faith  in  a 
most  eminent  degree  on  this  sorrowful  occasion: 
But  thou.  Lord,  art  a  shield  for  me,  my  glory,  &c. 
V.  3.  He  casts  his  burden  on  the  Lord,  and  rests 
wi  Ji  unshakenconfidencc  on  his  power  and  good- 
ness. In  the  4t]i  verse,  lie  signifies  what  course 
he  took  in  former  troubles  ;  or  if  the  psalm  was 
penned  after  the  dajiger  Vvas  over,  it  intimates 


SFXT.  II.]     OF  HEADING  THE  SCRIPTURE.  41 

what  he  did  in  his  present  trouble,  and  shows 
with  what  success  :  /  cried  to  the  hord  witli  my 
voice,  and  he  heard  me ;  the  "vvords  import  his 
earnestness  and  importunity.  And  hence,  O  my 
soul,  learn  to  expect  troubles  and  exercises  in  tlie 
world  ;  so  great  a  saint  us  David,  thou  seest,  was 
not  free  from  them  ;  Nor  oljject  against  any  in- 
stances of  trial  tlie  divine  wisdom  shall  appoint. 
Was  not  David  touched  in  a  tender  part,  when 
his  own  subjects  rose  up  against  him,  and  his 
own  son  was  at  the  head  of  them  ?  And  yet  he 
quarrels  not.  Endeavour  to  take  up  thy  cross  ; 
to  drink  the  cup  thy  heavenly  Father  puts  in 
thine  hand  :  AVe  are  not  to  chuse  our  burdens, 
Init  bear  them,  when  God  lays  them  om  O 
spare  me  in  tliis  ;  any  thing  but  this,  we  are  apt 
ibolishly  to  say  ;  and  so  might  David ;  but  nei- 
ther was  he,  nor  am  I,  left  to  chuse.  Learn  al- 
so, O  my  soul,  from  the  example  of  this  good 
man,  to  make  God  thy  refuge  in  time  of  trou- 
ble ;  use  him  as  thy  shield  ;  cry  to  him  with  thy 
voice  ;  and  leave  thy  concerns  in  his  hand  : 
Thus  did  David  in  this  hour  of  difficulty,  and  it 
was  his  usual  course,  as  appears  from  his  psalms. 
3.  I  observe  the  blessed  fruit  of  his  faith,  and 
))rayer  :  How  easy,  how  calm  was  David  here- 
u})on  !  V.  ••>,  G.  He  had  coinmitted  himself  and 
cause  to  God,  and  got  on  the  top  of  Mount  Oli- 
vet, and  there  worsliipj^ed,  as  we  ai'e  told  in  the 
history,  2  Sam.  xv.  32.  And  how  happy  the 
success  !  How  composed  and  serene  his  mind  ! 
J  Undone  douii,  says  he,  and  slept ;  I  idll  not  be 
afraid  of  ten  thousands  of  the  people,  kc.  And 
now,  I  supp.ose,  it  was,  when  in  this  employ- 
ment, aiul  in  this  blessed  frame,  that  he  uttered 
those  admirable  words,  2  Sam,  xv.  25,  26.  Carn/ 
hack  the  ay\-  of  God  into  the  city  :  if  I  shall fnd fa- 


42  OF  READING  THE  SCRIPTURE.    [CHAP.  II. 

vour  in  the  eyes  of  the  Lord,  he  tvill  bring  me  again, 
and  shew  me  both  it,  mid  his  habitation  ;  but  if  he 
thus  say,  I  have  no  delight  in  thee,  behold  here  a^n 
I,  let  him  do  to  7ne  as  secmeth  good  to  him,  (q.  d.) 
a  king,  or  a  victim,  sometliing,  or  nothing,  as 
thou,  Lord,  pleasest :  And  having  thus  thrown 
himself  at  the  feet  of  the  Most  High,  and  pour- 
ed out  his  soul  on  the  mount,  whither  he  retired 
for  devotion  ;  having  disburthened  himself  of 
all  his  anxious,  solicitous  thoughts  ;  lo,  all  is 
hush,  and  still  within  ;  and  he  can  sleep  in  the 
midst  of  terrors  and  deaths  !  v.  5.  Surely  never 
did  faith  more  triumph,  never  was  prayer  more 
effectual.  O  my  soul !  learn  this  way  of  inter- 
course with  thy  God  ;  let  a  time  of  trouble  be  a 
time  of  prayer,  and  when  thou  art  afraid,  trust 
in  him  ;  imitate  the  resignation,  submission,  de- 
votion, which  is  so  admirably  exemplified  in  this 
psalm  ;  beg  the  same  spirit  that,  on  this  occa- 
sion, holy  David  had,  and  then  come  what  will, 
thou  art  under  a  sure  protection  ;  God  will  be 
thy  dwelling-place,  thy  shield,  thy  all.  In  the 
7th  and  8th  verses,  lie  concludes  with  a  prayer 
for  further,  and  full  deliverance,  ascribing  the 
glory  of  all  victory,  safety,  and  success,  to  God. 
Lord,  form  and  impress  my  mind  according  to 
the  doctrine,  spirit,  and  scope  of  this  psalm  ; 
when  in  trouble,  like  David,  may  I  believe,  and 
pray  like  him,  with  the  same  fervour,  and  same 
success. 

Allow  me  to  offer  »ne  instance  more,  in  a  xnvy 
few  words,  of  such  exposition,  and  improvement, 
as  may  be  imitated  by  very  ordinary  capacities  : 
Suppose  the  4ih  psalm  fail  in  your  course  of 
reading  -,  you  should  first  endeavour  to  learn  the 
occasion  of  it,  which  is  of  greatest  use  tow^ards 
understanding  and  improving  the  psalm  j   and 


SECT.  11.3     OF  READING  THE  SCRIPTURE.  43 

tlien  consider  tlie  subject-matter  of  the  psalm. 
Here,  say  you,  I  iind  the  psahuist  in  trouble  (it 
niav  be,  on  the  account  of  Absalom's  conspiracy 
against  him),  and  therein  making  his  apphcation 
to  God,  i)leading  ibrmcr  experiences,  and  cast- 
ing himself  upon  his -mercy  and  goodness,  v.  1. 
Tben  he  admonishetli,  and  expostulateth  witli 
his  enemies,  signifying,  that  all  their  reproaches 
against,  and  contempt  of  his  government  and 
authority,  would  be  in  vain,  since  by  the  divine 
appointment  he  v, aa  advanced  :  Thence  he  pro- 
ceeds to  advise  them  calmly,  to  debate  things 
with  themselves  ;  to  turn  inwards,  and  talk  with 
their  own  liearts,  and  examine  their  principles, 
moti\es,  §c.  and  to  return  to  their  duty,  v.  4, 
5.  In  the  mean  time,  how^ever  God  should 
order  these  matters,  with  reference  to  the  oppo- 
sition of  his  enemies,  his  own  deliverance,  ^r. 
in  which  he  was,  in  a  good  measure,  resigned, 
he  most  earnestly  desires  the  favour  of  God,  the 
comforts  of  his  presence,  signified,  probably,  by 
that  phrase,  lift  uj)  the  /i^i'Iit  rjthy  couvtenance  up' 
on  lis  (though  not  excluding  any  lower  instances 
of  God's  favour  in  tem])oral  deliverances)  j 
which  being  granted,  he  triumphs  in  it,  as  a 
matter  of  greater  joy  than  all  M^orldiy  prosperity 
can  afford  ;  and  accordingly,  with  an  easy,  un- 
disturbed mind,  leaves  himself,  and  all  events  to 
God,  in  the  midst  of  his  dangers.  And  hence, 
O  my  soul,  in  all  thy  troubles,  learn  where  to 
go  for  relief;  make  God  thy  refuge,  and  then 
thou  art  safe  ;  learn  to  depend,  and  learn  to 
])lead,  as  David  here  doth  :  Lord,  teach  me  this 
divine  art;  and  may  I  always  be  mindful  of  the 
admonition  in  the  4th  verse,  (necessary  for 
others,  as  well  as  David' i^  enemies),  necessary 
to  me  at  all  times  ;  may  T  stand  in  awe  of  God, 


44  OF  READING  THE  SCRlPTL-REi    [ciIAr.  II. 

and  not  sin  :  And  as  a  means  of  my  satety  here- 
in, may  I  often  withdraw  from  the  noise  and 
hurry  of  this  world,  silently  and  secretly  com- 
mune with  my  own  heart,  examining  my  under- 
takings and  actions  at  t!ie  bar  of  my  conscience  : 
And,  Lord,  whatever  I  want,  deny  me  not  the 
great  distinguishing  blessing  thy  servant  so 
much  valued,  viz.  the  light  of  thij  countenance  ; 
let  the  many.,  as  many  as  will,  pursue  their  idols, 
and  rejoice  in  their  increase  of  worldly  goods  ; 
let  this  be  the  one  thing  my  soul  desires. 

And  tims  I  have  given  some  specimens,  and 
examples  of  what  I  designed.  If  any  think  I 
have  carried  the  matter  too  higli  for  the  genera- 
lity of  Christians,  who  cannot  be  supposed  to 
have  either  ability  or  leisure  for  such  perform- 
ances in  their  daily  retirements,  I  answer  :  It  is 
fit  the  copy  should  have  some  perfection  in  it, 
which  the  learner  may  not  be  able  immediately 
to  come  up  to  ;  I  do  not  expect  every  serious 
and  devout  person  should  enlarge  upon  each 
chapter  he  reads,  as  fully,  and  in  the  same  me- 
thod as  in  these  specimens  :  Artificial  logical 
divisions,  close  and  pertinent  reflections,  are  by 
no  means  necessary  in  the  present  case,  when 
persons  are  expounding  and  S2)eaking  to  them- 
selves. Nor  is  it  likely  that  any,  even  the  most 
watchful  Christians,  should  be  able  constantlv, 
and  every  day,  without  intermission,  to  attend 
this  work,  and  carry  on  this  course  of  reading  ; 
they  may  sometimes  want  leisure,  sometimes  a 
disposition  both  of  body  and  mind  :  And  this 
unavoidably.  Let  me  add,  there  are  many  sin- 
cere Christians,  from  whom  little  of  this  nature 
can  be  expected  at  any  time  :  Such  as  have  not 
books,  or  can  scarce  read  them  ;  that  are  of  very 
low  and  mean  understandings,  that  have  little 


SECT.  II.]     OF  READING  THE  SCRIPT URF:.  45 

invention,  thought,  memory,  S^r.  so  that  I  do 
not  pretend  to  impose,  so  much  as  by  advice, 
this  as  a  (hity  Kpon  all ;  much  h^ss  as  a  constant 
uninterru})ted  duly,  as  if  we  could  never  retire, 
Avorsliip  God,  and  read  a  chapter  acce])tably, 
unless  we  observed  this  method. 

But  that  \^iich  I  insist  upon,  and  recommend, 
is,  that  tliey,  who  have  a  capacity  for  it,  vvoukl 
more  ordinarily  endeavour  thus  to  improve  the 
scripture,  in  the  course  of  tlieir  reading.  I  would 
lirst  and  cliiefiy  recommend  it  to  Christians  of 
the  liiglier  rank  ;     sucli    as  have  good  natural 
parts,    and  minds   somewhat  impro\ed ;     that 
want  (at  least  need  want)    neither  books  nor 
time.     If  such  as  these,  wholly,  or  more  usual- 
ly neglect  the  duty,  it  is  certainly  their  own 
fiinlt ;  owing  not  to  incapacity,  but  indisposition 
and  disaffection :   Theij  can  plead  no  xvanl,  but 
that  of  a  spirit  of  devotion.      And  methinks  it 
should  be  matter  of  uncomfortable  reflection  to 
themselves,  to  find  an  acumen  and  dexterity  for 
eyery  thing  else  ;  to  be  ex})crt  and  ready  in  the 
ati'airs  of  the  body,  and  concernments  of  the 
world,  and  at  the  same  time  to  be  impotent  and 
stupid  in  the  business  of  religion  ;  reprobate  to 
cverij  good  work  of  this  kind.  O  !  tliat  Christians 
would  consider  where  their  greatest  wisdom  and 
excellency  lies  ;    in  what  their  truest  interest 
consists.     If  you  have  more  time,  books,  parts, 
greater  capacity  and'ad\  antages  than  others,  3'^ou 
make  but  a  sorry  use,  and  will  give  hut  a  mean 
account  of  them  at  last,  if  they  terminate  wholly 
u\  this  life,  and  are  not  employed  in  the  service 
of  your  souls  and  religion.     You  should  endca - 
voiu'  to  improve  tlie  advantages,  which  by  a  kind 
providence  you  are  favoured  witii :   You  liave 
more  leisure,  a  better  education,  greater  capa- 


46  OF  READfNG  THE  SCRIPTURE.    [CHAP.  Ii.' 

cities  than  some  otliers  ;  but  what  will  all  thisi 
signify,  unless  you  worship  more  and  better 
than  otliers  ? 

I  only  add,  that,  notwithstanding  the  conces- 
sions I  have  made,  I  cannot  question  but  the 
main  body  of  real  Christians,  though  of  lower 
and  but  common  abihties,  may,  with  success 
and  comfort,  if  they  in  earnest  set  about  it,  dis- 
charge this  duty,  and  improve  their  Bibles,  as  I 
am  now  advising.  The  knowledge  they  have  of 
the  principles  of  religion,  the  help  of  a  stated 
ministry,  of  a  commentator  (which  many  at  least 
may  procure),  I  may  add,  tlie  help  of  God's  Spi- 
rit (which  will  not  be  denied  to  those  that  sin- 
cerely ask  it)  will  enable  them  to  perform,  iri 
some  good  measure,  vrliat  I  am  exhorting  to  : 
And  therefore  as  I  have  recommended  it  to  the 
serious  Christian,  I  would  leave  it  upon  his  con- 
science, earnestly  recpiesting  of  him,  that  if  he 
1)e  convinced  of  the  usefulness  and  excellency  of 
the  method  proposed,  he  would  not  neglect  it ; 
not  only  read  the  scripture  daily  but  ordinarily, 
at  least  sometimes  ;  endeavour  to  expound  and 
apply  what  you  read.  If  hitherto  you  have  been 
strangers  to  this  work,  be  no  longer  so  ;  make  a 
serious  trial,  and  be  not  discouraged,  though 
you  meet  with  difHculties  in  your  first  essays  :  do 
your  best,  and  God  will  assist  and  accept  you  ; 
to  him  tliat  hath  (and  iiseth  what  he  hath)  shall  he 
given.  The  bare  reading  of  the  scripture,  (with- 
out understanding,  reflection,  l^'C.)  has  no  reli" 
gion,  nor  devotion  in  it  at  all :  You  should  en- 
deavour to  apprehend  what  God  speaks  in  the 
scripture,  and  vvdiat  iie  speaks  to  you  in  particu- 
lar, which  should  be  followed  with  a  suitable 
affectionate  application  ;  and  this  is  all  I  am 
here  pleading  for. 


SECT.  III.]    OF  READING  THE  SCRIPTURE.  47 

SECT.  IK, 

Tlie  Heart  Impressed  by  the  Scriptures. 

r  iFTHLY,  endeavour  to  get  the  heart  imjDressed 
by  the  scriptures,  and  formed  according  to  the 
tenor  and  j)urport  thereof:  The  word  of  God 
should  dwell  in  us,  Coloss.  iii.  16.  The  ndes, 
doctrines,  laws,  and  very  s})irit  of  the  Bible, 
should  be  transcribed  into  our  souls  ;  so  that  it 
may  become  voixeg  ?V-4'"?C°^9  ^  ^^'^'*^'  'within,  in- 
wrought, as  it  were,  into  the  frame  and  consti- 
tution of  the  mind.  Thus  it  was  with  the  be- 
lieving Romans,  as  the  apostle  intimates,  Rom. 
vi.  1 7.  Ye  have  obeyedfrom  the  heart,  that  form  oJ\u  iv  9r«. 
doctrine  which  teas  delivered  you,  or  into  which ')^f^''''^i^ 
you  are  deli\ered  ;  where  the  apostle  compares  J«!!".. 
the  doctrine  of  the  gos})el  to  an  exemplar,  mould, 
or  type  *  (ruTrof)  as  in  stamps,  seals  or  signets  ; 
accordingly  to  be  delivered  into  such  a  form  or 
type,  is  to  receive  the  impression  of  it,  as  the 
wax  does  that  of  the  seal.  Or  if  the  metaphor 
be  borrovvcd  from  the  goldsmiths,  the  sense  is  the 
same  ;  for  as  metals,  when  melted,  and  cast  into 
a  mould,  receive  the  shape,  ibrm,  and  print 
thereof,  so  Christians  are  Ibrmed  and  imprinted, 
as  I  may  say,  by  the  scriptures  ;  have  the  lively 
signatures  thereof  upon  them  ;  are  framed  in 
their  desires,  aliections,  c^c.  lliereby  ;•  which  is 


'  Dociriiiam  C'liii.v'i  cmpliaticc  voc;it  T^Trev,  (jui  e^,t  i  xtin- 
piar  aaurati>jsimuiii,  ad  ciijus  lonniuu  opus  aliquod  cxi^cii- 
\nm  est,   •!!  ly;uj«i  tabeni;;cijii,    Art.  \v .    U.    Sf'i>h.  dc  Brd's 

.    \'>C. 


4S  OF  READING  THE  SCRIPTURE.    [cTIAP.  It; 

a  matter  of  so  exceeding  moment,  that  we  find 
it  mentioned  as  the  distinguisliing  privilege  of" 
the  new  covenant,  or  gospel  dispensation,  Jcr, 
xxxi.  33.  This  shall  be  the  covenant  xvhich  I  uill 
maJie  zvith  the  house  of  Israel ;  After  those  days, 
saith  the  Lord,  I  mil  put  my  law  in  their  irrjcard 
parts,  and  trrite  it  in  their  hearts. 

This  God  has  promised,  and  this  he  performs 
in  some  degree,  at  the  first  conversion,  when  the 
Christian  receives  the  regenerating  Spirit.     Ye 
are  the  epistle  of  Christ  "written,  not  ivith  ink,  but 
with  the  Spirit  of  the  living  God,  2  Cor.  iii.  3.  The 
believer  is  then  born  again  of  incorruptible  seed 
by  the  word  of  God,  1  Pet.  i.  23.  Begotten  through 
the  word.  Jam.  i.  18.     It   is  further  and  more 
perfect!)^  done  aftervrards,  in  the  rise  of  proper 
means,  God  still  writing  his  law  more  and  more 
in  the  heart  of  the  believer.     The  whole  life  of 
a  Christian  is  a  sort  of  sitting  under  the  hand  of 
the  Holy  Spirit  (to  make  use  of  another  meta- 
phor), that  be  may,  by  new  strokes,  finish  the 
divine  imago  u})on  the  soul,  and  represent  it  with 
greater  beauty  aiid  exactness :    And    as    you 
should,  at  other  times,  so  especially  when  con- 
versing with  tlie  word  of  God  in  your  oratories, 
place  yourselves,  as  it  were,  under  the  hand  of  the 
Spirit,  and  under  tlie  hammer  of  the  word,  as 
the  comparison   is,    Jer,  xxiii.  29.    waiting  for, 
and  earnestly  desiring  further  and  deeper  im- 
pressions thereby.     As  the  word  of  God  is  the 
seed  of  which  v/e  are  born,  so  it  is  the  millv  by 
which  we  grow,   i  Pet.  ii.  2.   and  we  should  de- 
-    sire  it  for  this  purpose,  and  accordingly  receive 
it  inwardly,    and  digest  it.     Christ  sanctifieth 
and  cleanseth  the  church  by  the  word,  and  will 
continue  to  do  so,  until  he  hath  made  it  glori- 
ous, and  without  spotj  Ehhcs,  v.  26,  27.     O  be 


SKCT.III.]    OF  READING  THE  SCRlPTUlifi.  49 

concenicd  to  experience  something  of  this  in 
your  own  souls  !  (tv^.)  the  sanctifying,  tnins- 
tbrming  influences  of  the  divine  word,  impress- 
ed hy  tlie  Holy  Spirit :  Head  with  a  view  to  this, 
yielding  yourselves  to  the  blessed  word  of  God, 
as  wax  to  tlie  seal ;  often  saying,  Lord,  break 
this  rock  of  an  hard  heart  by  the  hammer  of  thy 
word  ;  take  away  the  lieart  of  stone  ;  cast  me  in- 
to the  mould  of  thy  gospel  ;  and  write  thy  law 
in  the  fleshly  tables  of  the  heart. 

To  explain  my  meaning  more  fully,  and  set  a 
subject  of  so  great  consequence  in  as  clear  alight 
as  I  can,  let  me  observe  a  few  things.  1.  That 
the  holy  scripture,  or  law  of  God,  is  a  sort  of  a 
copy  of  God's  nature,  and  an  exemplar  or  pat- 
tern of  ours  ;  it  shews  w^hat  God  is,  and  we 
should  be.  Is  God  holy,  just,  and  good  ?  So  is 
his  law,'  Rom.  vii.  12.  so  is  the  Christian  in  his 
measure  :  Indeed  the  law  of  God  contains  the 
principles,  disposition,  and  spirit  of  the  church  j 
there  is  no  grace,  excellency,  or  virtue  in  the 
whole  body  of  the  .saints  on  earth,  but  the  law  of 
God  exhibits  it,  as  I  may  say,  describes  and  de- 
mands it.  2.  The  law  of  God  may  then  be  said 
to  be  written  upon  our  hearts  (or  we  delivered 
into  the  moidd  or  form  of  it)  when  we  do  in  our 
most  inward  principles,  disposition,  and  frame, 
as  well  as  outward  conduct,  answer  thereto  j 
when  the  divine  likeness,  instamped  upon  the 
word,  is  by  the  word  instamped  upon  our  hearts ; 
and  our  desires,  inclinations,  and  affections,  are 
regulated  thereby.  The  word  is  the  seal,  our 
hearts  are  the  wax  ;  the  impression  received  is 
the  effect  of  the  law,  or  the  divine  temper  com- 
municated :  What  is  said  of  the  promises,  may 
be  said  of  the  other  parts  of  scripture,  viz.  that 
by  them  we  arc  partakers  of  a  divine  nature,  2 

E 


50 


Pet. 


OF  READING  THE  SCRIPTURE.     [CHAP.II. 

i.  4.     The  promises,  I  miiy  add,  the  pre- 


cepts, threatenings,  all  the  rules  and  doctrines, 
and  even  histories  of  tlie  word,  are  useful  to  be- 
get and  promote  in  us  a  divine  nature  ;  and  so 
far  as  they  are  written  in  tlie  heart,  or  the  lieart 
is  impressed  by  them,  something  of  that  nature 
is  wrought  in  us  :  And  this  is  what  we  should, 
ail  of  us,  endeavour  for,  as  the  fruit  and  effect 
of  a  devout  conversation  with  the  scripture.  For 
further  illustration, 

3.  Let  me  observe,  that  as  the  main  scope  of 
the  Bible,  and  substance  of  religion,  is  contain- 
ed in  several  general  and  comprehensive  laws 
and  maxims  ;  so  it  should  be  our  great  concern, 
in  reading  the  Bible ^  to  get  the  heart  impressed 
find  formed  by  these.  To  mention  some  of  them  ; 
as  that.  Dent.  vi.  5.  Thou  shall  love  the  Lord  thy 
God  xvith  all  thy  heart,  and  all  thy  soul,  cmd  all 
tJiy  might  ?  which  our  Saviour  calls  the  ^first  and 
great  coriimandmeut.  Matt.  xxii.  37.  adding,  ai 
second  to  it,  v.  38.  Titou  shalt  love  thy  nerghhozir 
as  thyself.  Now  these  laws  are  as  a  seal,  or 
mould,  by  which  we  are  to  be  impressed,  and 
into  which  we  are  to  be  cast ;  and  the  effect  of 
them,  01'  impression  received,  is  a  frame  and 
temper  of  spirit,  and  course  of  action  agreeable 
thereto  :  As  for  instance,  with  reference  to  the 
lirst  of  these,  loving  God  mth  all  the  heart,  kc. 
tlie  impression  received  is,  an  aeknordedgment  oj' 
God,  of  his  being  and  attributes  ;  an  esteem  of  him 
as  greatest  and  best  /  an  adherence  to  him  as  the 
supreme  good;  an  entire  devotedness  to  his  ser- 
vice, kc.  and  with  respect  to  the  other,  Thou 
shall  love  thy  jieighbour  as  thyself,  the  impression 
received  carries  in  it,  an  acknoxoledgment  cf  his 
rights,  an  equitable  construction  of  his  claims  (put- 
ting ourselves  in  his  stead )^  of  his  xvords,  action.s. 


SECT.  III.]    OF  READING  THE  SCRIPTUIlE.  J^l 

■plca,s,  xi'tth  a  disposition  ahvays  to  do  him  jtisiice^ 
and,  as  xve  can,  shexc  him  mercy. 

The  same  iiuiy  be  observed  of  those  general 
maxims  and  laws  oi  our  .Saviour,  (the  great 
foundations  of  all  true  religion)  One  thinsi'  is 
;icedfid,  Luke  x.  42.  Seek\first  the  kingdom  oj  God, 
Matt.  vi.  33.  Labour  not  for  the  meat  that  perishes, 
Imtjor  that  ichich  endures  to  everlasting  life,  John 
vi.  27.  What  is  a  man  profited,  if  he  gain  the  Tjchole 
"world,  and  lose  his  orcn  soul,  or  ivhat  shall  a  ma?i 
give  in  ed'change  for  his  soul  ?  JMatt.  xvi,  26. 
These  are  the  great  laws  of  our  religion  :  They 
direct  us  in  our  views,  choice,  and  pursuits  ; 
representing  eternal  things  in  their  reality  and 
importance  ;  teaching  us  a  preference  of  them 
(an  infinite  preference,  if  I  may  so  say)  to  the 
little  things  of  this  little  world.  One  tiling  is 
needful !  What  shall  a  man  give  in  e^rchangefor 
his  soul  ?  Such  a  maxim  impressed  on  the  heart, 
presently  throws  the  world  under  foot,  and  in-^ 
scribes  Aanity  upon  its  greatest  glory  i  O,  says 
the  Christian  thus  impressed,  that  I  may  secure 
my  eternal  interest !  Jjord,  one  thing  have  I  de* 
sired  of  thee  ;  thij  loving-ldndness  is  better  than 
life  ;  grant  me  thyself,  and  deny  me  all  :  His 
mind  is  raised  above  time  to  eternity,  and  helped 
to  look  upon  present  and  seen  things  with  shy- 
ness and  indifferency.  Deus  mens  et  omnia.  My 
(jod,  and  my  all,  is  his  language  :  eternity  is 
the  mark  at  which  he  levels. 

4.  There  is  a  variety  of  particular  moral  and 
di\'ine  laws  scattered  up  and  down  the  Bible,  by 
which  the  heart  of  the  Christian  should  be  im- 
pressed ;  a  few  of  which  1  shall  mention,  and 
reduce  them  to  three  heads,  respecting  God, 
our  neighboiu,  (jiirselvoi.  Such  as  respect  God ; 
as  that  we  love  him,  Psal.  xxxi.  23.  that  we  fear 
e2 


.5'2  OF  KEADIXG  Tl'lE  SCRIPTURK.    [ciIAP.  II. 

him,  Fifal.  xxxvi.  4.  tliat  we  trust  in  him,  and 
commit  all  our  affairs  into  his  hand,  Fsal.  xxxvii. 
3.  5.  Frov.  iii.  6.  tliat  wc  own  his  providence  as 
universal,  supreme,  2  CJiron.  xvi.  9.  FsaL  ciii. 
19.  that  we  worship  him,  and  him  alone.  Mail. 
iv.  10.  by  prayer,  thanksgiving,  praise,  c^c. 
EpJies.  vi.  18.  FhUip,  vi.  6.  that  we  keep  his 
sabbaths,  and  7'evereme  his  sanctuart/,  Le\'.  xix, 
30.  that  we  chuse  him,  and  rest  in  him  as  our 

only  happiness,    FsaL   xvi.   5,   6. Ixxiii.  25. 

that  we  make  his  glory  otu*  end  in  all  our  ac- 
tions, 1  Cor.  xix.  31.  that  we  set  him  always  be- 
fore lis,  FsaL  xvi.  8. 

Precepts  respectiug  our  neighbour  are,  that 
we  love  him  as  oursehes,  as  before  ;  that  we  do 
jiistljj,  lore  ma^cy,  Micah  vi.  8.  put  on  charity 
towards  him.  Col.  iii.  14.  a  glorious  description 
of  whicji  we  have,  1  Cor.  xiii.  (Lord,  cast  us 
into  that  form,  that  mould)  that  all  malice,  bit- 
ternese,  is^x.  be  put  away,  Epltes.  iv.  31,  32.  that 
we  continue  to  love  him,  pray  for  him,  do  him 
good,  though  an  enemy.  Matt.  v.  44.  that  we 
forgive  0}ie  another,  as  God,  for  Christ*s  sake 
hath  Jo?'giren  us,  Ephes.  iv.  ult.  that  we  be  not 
overcome  of  evil,  hut  overcome  evil  xcith  good, 
Rom.  xii.  21.  To  which  may  be  added  the 
whole  class  of  relative  laws  or  precepts,  as  I  may 
call  them,  such  as  concern  the  duties  of  magis- 
trates and  subjects,  ministers  and  people,  hus- 
bands and  v/ives,  parents  and  children,  masters 
and  servants,  S^r. 

Laws  and  precepts  concerning  ourselves  (or 
self-government)  are,  that  we  may  live  soberly. 
Tit.  ii.  12.  that  we  be  poor  in  spirit.  Matt.  v.  3. 
that  we  be  mce/i  and  lowly,  ]VIatt.  xi.  29.  humble, 
I  Pet.  V.  5.  careful Jbr  tiuthing,  Phil.  iv.  6.  con- 
tent with  our  condition,  Heb.  xiii.  5.  that  we  be 


SECT.  III. J    OF  READING  THE  SCRIPTURE. 

chaste,  1  Thess.  iv.  4.  temperate  in  alt  things,  1 
Cor.  ix.  25.  that  we  demj  ourselves.  Matt.  xvi. 
24.  mortify  tJie^flesh,  Rom.  viii.  13.  he  spiritually 
minded,  Rom.  viii.  6.  tcY/Zr//  ^wy/  /e^'y;  your  gar- 
mcjits.  Rev.  xvi.  15.  that  we  redeem  and  im- 
prove our  time,  Eph.  v.  16. 

Now,  by  these  and  such  hke  hiws  and  pre- 
cepts, our  hearts  and  spirits  should  be  formed  ; 
and  we  shoukl  converse  witli  our  Bibles  with  an 
eye  hereto ;  endeavouring  to  get  these,  and  all 
the  rest  of  the  divine  laws  written  on  the  heart, 
so  as  that  there  may  be  produced  a  disposition 
and  temper,  that  in  some  measure  answers  them. 
For  instance,  to  give  a  specimen  or  two  of  what 
I  mean :  As  to  that  precept,  Psal.  xxxiv.  9. 
Fear  the  Lord,  all  ye  his  saints  .-  the  correspond- 
ent or  answerable  impression  is,  reverence  of  the 
great  God,  a  sense  of  his  authority  over  its,  and 
presence  xvith  us  at  all  limes  ;  subjection  qfsoid  to 
him,  care  not  to  offend,  Nehem.  v.  15.  ordering 
our  thoughts,  "words,  and  actions  as  under  his  eye. 
8o  as  to  that  precept,  1  Pet.  v.  5.  Be  clothed 
ivith  hmnility ;  the  impression  received  imports, 
just  thoughts  of  our  oxen  littleness,  guilt,  and  rile- 
Jiess ;  a  conviction  that  xve  deserve  not  the  least  of 
God^s  mercies  ;  a  meek  and  quiet  spirit  under  any 
disappointments,  crosses,  and  sufferings,  as  seeing 
our  oxvn  sin,  and  the  hand  of  God  therein,  xcho- 
ever  be  the  instruments ;  contentment  xvith  our  jjor- 
tion  and  lot ;  preferring  others  befoi^e  ourselves, 
kc.  Tlie  like  mitj-ht  be  shewn  with  res:ard  to 
that  law  (implied)  1  Cor.  ix.  25.  tempe?Yite  in  all 
things ;  referring,  I  suppose,  to  the  right  mo- 
derating and  governing  the  body,  the  bringing 
it  into,  and  keeping  it  in  subjection  ;  where  the 
impression  received  must  include,  a  sense  of  the 
dignity  and  excellency  of  the  soul  above  the  body. 


^4  OF  READING  THE  SCRIFfUllE.    [CIIAP.  11. 

and  of  the  7^ational  and  divine  life,  above  the  animal 
life,  or  life  of  sense  ;  disposing  to  a  constant  care 
to  restrain  and  moderate  the  appetites,  passions, 
and  qffectio7is,  xvith  refrence  to  meat,  drink,  sleep, 
recreations,  and  all  xcorldhj  enjoyments  and  bodily 
pleasures ;  and  this  in  snbsenienci/  to  the  interest 
of  the  soul,  and  advancement  of  the  divine  life.  To 
give  one  instance  more  in  that  precept,  Prov. 
iii.  6.  Achioxdedge  God  in  all  thy  xcays  ;  the  im- 
pression hence  received  (or  what  is  produced  in 
us  thereby)  is,  a  l)elief  of  God*s  providence  sn- 
'per intending,  overruling,  and  ordering  all  things  ; 
a  conviction  of  our  oxen  insujfciency  to  direct  and 
conduct  ourselves,  and  give  success  to  any  of  our 
imdertaldngs ;  a  constant  steady  dependence  otz 
God  for  xeisdo7n,  support,  arul  a  blessing  in  "dchat 
ive  do  ;  a  7'eferring  all  things  to  God ;  a  desire  to 
hu)W  and  comply  mth  his  zcill  in  every  action ; 
submission  to  his  uill  in  all  events. 

These  are  some  of  the  precepts  that  will  fre- 
quently occur  to  you  in  reading  the  Bible  ;  and 
in  such  a  way  as  I  have  here  exemplitied,  should 
they  impress  the  heart.  O  endeavour  that  they 
may  do  so  :  Remember  God  has  promised  it,  as 
the  special  privilege  of  the  New  Testament 
church,  that  he  uill  xvrite  his  la'w  in  their  hearts. 
Plead  this  promise,  and  wait  for  the  accom- 
plishment of  it,  particularly  when  solenmly 
reading  the  scriptures,  in  a  way  of  worshij3 : 
And  v.hen  any  thing  offers,  of  more  special 
concernment  to  you,  look  uji  to  God  ;  beg  a 
touch  of  the  divine  Spirit ;  Lord,  say  you,  write 
this  law  in  my  heart,  and  keep  it  upon  the 
tlioughts  of  the  iiuj^'ination  of  my  heart  for  ever. 

5.  rhere  are  sundry  evangelical  laws  and  pre- 
ceptSj  strictly  and  properly  so,  which  we  should 
endeavour  to  gcX  our  hearts  impressed  by  ;    as. 


SECT. III.]  ■  OF  READING  THE  SCRIPTURE.  $5 

believing  in  Christ,  Jolifi  xiv.  1.  praying  in  the 
name  of  Christ,  John  xvi.  26.  doing  all  in  his 
name.  Col.  iii.  17.  depending  upon  his  merit, 
grace,  intercession,  2  Tmi.  ii.  1.  Heb.  iv.  14. 
16.  looking  for  acceptance  in  him,  and  him 
alone,  Eph.  i.  6.  not  grieving  nor  quenching  the 
Spirit y  Eph.  iv.  30.  1  Thess.  v.  19.  The  evan- 
gelical impression  answering  to  such  laws,  is  a 
conviction  that  Jesus  is  the  Messiah  ;  a  persuasion 
of  the  necessity  and  usefulness  of  his  office  as 
mediator ;  an  apprehemion  of  our  onn  guilty 
•weakness,  misery  ;  a  consent  to  his  govenmient ; 
a  relying  on  him  in  his  whole  office  :  And,  with 
reference  to  the  Spirit,  accepting  his  help,  che- 
rishing his  influences  as  a  spirit  of  conviction,  illu- 
mination, prayer,  holiness,  conduct,  comfort  and 
sealing,  committing  ourselves  to  him  in  all  our 
Xi'orL  a)id  walk. 

6.  Let  me  add,  that  the  great  laws  and  rules 
of  practical  religion,  contained  in  the  Bible,  are 
exemplified,  many  of  them,  in  the  lives  of  holy 
men  there  recorded  ;  where  you  may  view  them 
with  advantage,  and  from  whence  you  should  en- 
deavour to  transcribe  them  into  your  own  hearts 
and  lives  :  they  are  exemplified  most  eminently 
in  the  life  of  the  blessed  Jesus.  How  constant 
his  acknowledgment  of  God  and  providence,  and 
dependence  thereon?  Fsal.  xxii.  18,  19.  John 
xii.  27.  How  prayer-full  and  devout  was  he  ? 
Matt.  xiv.  23.  Mark  i.  35.  L2ike  vi.  12.  How 
diligent  and  zealous  in  his  work  ?  John  iv.  32. 
34.  How  faithful  in  his  office?  Heb.  ii.  17. 
Rev.  i.  5.  How  submissive  to  the  father's  will  ? 
Luke  xxii.  42.     How  devoted  to  his  name   and 

honour  ?  Johji   viii.   50. xii.   27.   28.     How 

com])assionate,  charitable  and  kind  ?  Matt.  xv. 
32.     Acts  X.  38.     How  forbearing  towards  his 


56  OF  READING  THE  SCRIPTURE.      [CHAP.II. 

enemies  ?  l  Pet.  ii.  22.  Luke  xxiii.  34.  and 
towards  his  friends?  Matt,  xxvi.  41.  How 
sedate  and  composed  in  the  midst  of  hurries, 
insults,  and  applauses  ?  being  never  transported 
in  an  unseemly  manner,  but  always  having  a  full 
possession  of  liimself.  Matt.  xii.  19. — xxi.  9. 
In  a  word,  he  was  holy,  harmless,  undefiled, 
without  sin,  and  without  guile,  Ileb.  vii.  26. 
1  Fet.  ii.  22. 

And  though  there  never  was  so  bright  an 
example,  as  tliat  of  Christ's  ;  wlio  was  not  only 
a  perfect  man,  but  more  than  a  man  ;  God 
•manifest  in  the  flesh  :  Yet  we  have  other  examples 
highly  instructive,  in  v;hich  the  word  of  life 
was  held  forth  with  some  eminency  ;  as,  the 
example  of  Moses,  tlie  Apostles,  Prophets,  &c. 
How  meek  was  Moses  ?  How  patient  was  Job  ? 
How  devout  was  David?  How  zealous  and 
heavenly-minded  St.  Paul?  How  manifestly  did 
all  of  them  (besides  their  more  peculiar  and 
appropriate  excellencies)  appear  inider  the 
power  and  influence  of  the  religion  they  pro- 
fessed ?  How  evidently  were  such  laws  as  I  have 
mentioned,  impressed  on  their  hearts,  and  shewn 
in  their  conversations  ? 

I  miglit  instance  in  the  Patriarchs,  Moses 
and  others,  in  that  catalogue  of  Saints  we  have 
in  the  11th  of  Hebrercs.  Moses,  when  he  came 
to  years,  iu  the  strength  and  vigour  of  his  age, 
bravely  despised  the  preferments  and  glory  of  a 
court,  preterring  even  persecution  among  God's 
people  thereto  ',  and  all  on  that  great  principle, 
so  much  recommended  by  our  Lord,  a  belief 
and  lvalue  of  eternal  things  ;  he  had  respect  to 
the  recompence  of  reward,  Heb.  xi.  24,  25.  So 
those  primitive  confessors,  Heb.  x.  34.  they 
took  joyfully  the  spoiling  of  their  goods,  know- 


SBCT.Iir.]     OF  READING  THE  SCRIPTURE.  57 

ing  in  themselves  they  had  a  better  and  more 
enduring  substance.  How  brave  a  part  did 
Daniel  and  the  three  children  act  in  the  Coiut 
of  a  Pagan  Monarch  ?  We  will  not  xvorship  thy 
image,  O  King,  say  they ;  the  God  'whom  we 
.serve  is  able  to  deliver  us,  &c.  It  is  plain  the 
laws  concerning  fearing,  trusting,  worshipping 
their  God,  had  taken  deep  hold  of  them  ;  they 
feared  not  the  wrath  of  the  King,  as  is  said  of 
Moses,  but  endured,  as  seeing  him  that  is  in- 
"\isible :  And  how  much  of  Christ's  law  and 
gospel  did  that  great  Minister  of  it  bear  in  his 
heart  ?  the  Apostle  Paid  I  mean  :  I  desire,  says 
he,  to  know  nothing  but  Christ,  and  hirn  cruci- 
Jied,  1  Cor.  ii.  2.  and  again.  Acts  xx.  24.  No7ie 
of  these  things  move  me  ;  neither  count  I  my  life 
dear,  so  I  mayjinish  my  course  with  joy.  \ 

But  I  must  not  further  pursue  the  argument, 
but  refer  the  reader  to  the  History  of  Scripture, 
where  he  will  find  himself  compassed  about  with 
a  cloud  of  xdtnesses,  all  bearing  testimony  to  the 
truth  and  excellency  of  God's  law,  and  acting 
under  the  authority  and  influence  thereof,  as 
those  that  had  received  it  into  their  hearts,  as  a 
governing  vital  principle.  Indeed  their  exam- 
ples were  not  perfect ;  they  had  not  fully  tran-. 
scribed  the  great  rule,  and  therefore  to  be  fol- 
lowed vvith  caution  and  reserve  :  But  so  far  as 
they  had  attained,  and  appeared  to  have  copied 
out  the  divine  law,  we  should  copy  after  them  : 
And  it  will  be  of  considerable  use  to  us,  to 
view  the  transcript  of  the  divine  law  in  the  lives 
of  the  Saints,  though  less  perfect  than  the 
original  itself  Look  tlierefore  to  those  holy 
men  that  have  gone  before  you,  and  look  to 
Jesus  the  author  andfnisher  of  your  faith,  desir- 
ing and  endeavouring,  that  the  same  spirit  may 


^8  OF  READING  THE  SCRIPTURE.      [CHAP.IT. 

be  in  you  that  was  in  them  :  Mind  your  pattern, 
the  divine  law,  chiefly  and  mosily  ;  but  you  may 
vtometimes  also  profitably  mind  those  who  were 
eminent  proficients  in  it.  But  I  must  cvieck 
myself:  If  I  have  drawn  out  the  discourse  too 
long  on  this  and  the  foregoing  head,  and  made 
them  disproportionate  to  the  rest,  the  import- 
ance of  the  matter  must  be  my  excuse.  The 
law  of  God  sanctifies  and  saves  (as  a  means) 
not  as  written  in  the  Bible  with  ink,  but  as 
written  in  the  heart  by  the  Spirit  of  the  living 
God :  In  the  one  place  it  is  a  dead  letter,  in 
the  other  a  vital  principle  ;  and  O  that  it  may 
be  thus  written,  more  and  more  written  in  all 
our  hearts. 


SECT.  IV. 

Of  practising  and  applying  Scripture  to 
ourselves  :  Of  the  Affections  to  be  earr- 
cised  in  readings  Sic. 

OiXTHLY,  Make  a  faithful  application  of  what 
you  read  to  your  own  souls,  as  there  is  oc- 
casion ;  look  into  the  perfect  law  of  liberty,  not 
as  forgetful  hearers  or  readers,  bat  doers  of  the 
word.  Jam.  i.  22.  Practice  should  be  the  end 
of  all  our  reading ;  the  Scriptures  were  wrote 
that  we  sin  not,  1  John  ii.  1.  and  we  should 
read  them,  that  we  might  thence  learn  our 
duty,  and  be  directed  in  the  way  of  life.  "  The 
"  Scripture  will  be  read  with  the  greatest  profit, 
**  says   Erasmits,  if,  when  a  man  takes  it  into 


SECT.  IV.]      OF  READING  THE  SCRIPTURE.  59 

"  his  hand,  it  be  with  this  mind,  ut  seipso 
"  reddatur  mclior,  kc.  that  he  may  become  a 
"  better  man,  and  does  not  accommodate  the 
"  Gospel  to  his  own  atiections,  but  correct  his 
"  own  life,  and  all  his  desires,  by  the  rule  of 
"  it."  The  Bible  is  a  doctrine  according  to  God- 
liness^ 1  Tim.  vi.  3.  It  is  projltahle  for  correc- 
tion, for  instriiclion  in  righteousness,  2  Tim.  iii* 
1.5,  16.  But  then  you  must  use  and  apply  it 
for  this  purpose;  compare  yourselves  with  it, 
and  judge  yourselves  by  it. 

As  for  instance,  when  you  find  yourselves 
condemned  by  tlie  word,  i.  e.  tliat  your  temper, 
practice,  conduct  is  contrary  thereto,  apply  the 
censure,  take  the  reproof  to  yourselves,  and 
receive  it  for  your  correction  and  instruction  ^ 
and  if  you  note  it  down  in  your  Diary,  record- 
ing both  the  time,  chapter,  and  verse,  it  may 
be  an  advantage  to  you.  Suppose,  for  example, 
the  section  or  portion  of  Scripture  you  read  be, 
Psal.  XV.  where  you  have  the  character  of  a 
good  man,  viz.  That  he  rvalketh  uprightlif, 
xvorl'cth  righteousness,  and  speaketh  the  truth  ifi 
his  lieart ;  that  he  backbiteth  not  with  his  tongue, 
kc. — If  you  are  conscious  you  want  reproof  or 
correction  upon  any  of  these  Iieads,  make  the 
application  with  ail  faithfulness  ;  and  let  there 
be  a  remark  in  your  Diary,  referring  to  this 
matter  (if  you  see  reason  for  it,  as  having  been 
highly  defective  in  these  particulars)  with  the 
time  when,  and  such  reflections  as  you  made 
upon  it. 

7.  Read  the  Scripture  with  pure  intentions, 
and  minds  free  from  prejudice,  prepossession 
and  bias,  as  far  as  possible  ;  we  are  to  lay  aside 
allflthiness,  and  superfluitij  of  naughtiness  (every 
passion,  lust,  corruption,  every  human  regard 


00  OF  READING  THE  StaiPTURE.      [CHAP.II. 

and  worldly  consideration)  that  we  may  receive 
the  ungrqffed  wordy  Jam.  i.  21.  All  rule,  autho- 
rity, and  power,  (to  allude  to  that,  1  Cor.  xv.) 
must  be  put  down,  and  every  carnal  thought 
brought  in  subjection  to  the  word.  We  should 
always  desire  to  know  the  truth,  and  be  willing 
any  thing  should  be  true,  that  we  lind  so,  what- 
ever interest  or  human  authority  it  may  contra- 
dict :  We  must  not  interpret  Scripture  by  pre- 
conceived opinions,  or  any  scheme  of  doctrines 
we  have  embraced,  without  sufficient  examina- 
tion, which  we  may  call  the  analogy  of  faith. 
This  may  lead  us  off  the  only  true  foundation, 
and  introduce  a  Rabbi,  or  master  on  earth,  which 
our  great  Lord  and  Master  in  Heaven  has  cau- 
tioned us  against.  A  Christian,  as  such,  is 
subject  to  the  only  Lord  that  bought  him  ;  and 
we  should  often  remember  with  what  solemnity 
his  authority  was  recommended  to  the  Church, 
when  he  appeared  on  the  mount  of  transfigura- 
tion, in  his  Shechiuah,  and  a  voice  came  from 
the  excellent  glory.  This  is  my  beloved  Son, 
hear  ye  him.  Matt.  xvii.  5. 

O  endeavour  to  be  steady  and  resolved  in  this 
great    point :    Let  not  *    human   authority   or 


*  Disputing    is  not  the  business  of"  this  practical  discourse, 

wr  it  would   be  easy   to  produce    numerous  testimonies,  both 

ancient  and  modern,  for  llie  authority  ot'  scripture  as  our  on /j/ 

rule;  notwithstaiiding  it   is  with  so  much    difKculty  we  admit 

it    as  such,  wlieii    brought   to    the  trial.     I    shall,  however, 

insert  a  few   passages  to  this  purpose    from  some  of  the  early 

writers  of  the  Chuich,  whose  sentiments,  on  other  occasions, 

Horn.  13. ^re  wont  to  carry  considerable  weight,     "  Is  it   not  absurd, 

on  2  Cor. '*  says    Chiiisostvm,  tliat,  having   to  ileal    in  money-matters, 

t^ii,  *'  '^^^"  ^^il'  f'ot  tri'st  to  others,  but  the  counters   are  brought 

'•  out,  and  they  cast  up  the  sum;   but  \x\  the  matters  of  their 

"  souis,  arc  ltd   and  drawn   aside   by   the   opinions  of  other 


SECT.  IV.]      OF  READING  THE  SCUIPTURE.  61 

worldly  views,  make  comments  on  the  Bible  for 
you  ;  cluise  your  religion,  form  your  articles  of 
faith,  or  modify  your  profession  :  Hoic  can  you. 
believe,  (saith  Christ)  ichich  receive  honour  one 
of  ano/her,  and  seek  not  the  honour  that  conieth 
Jrom  God  onlij  ?  John  v.  44.  We  should  read 
the  Bible  with  the  same  temper  the  Apostle, 
when  struck  to  the  ground  by  the  light  of 
heaven,  put  that  question,  Acts  ix.  6.  Lord, 
xchat  xvilt  thou  ttave  me  to  do  ?  Too  many  are  re- 
solved what  to  believe,  and  what  to  do,  before 
they  consult  their  master,  or  examine  their  rule, 
and  therefore  either  neglect  the  Bible,  hating 
the  light,  lest  their  deeds  should  be  reproved  ; 
like  the  Florentine  physician,  that  could  not  be 


*'  men,  and  this  when   they  have  an  exact  scale  (wherein  to 
"  woif^h  all  things),  and  an  exact  rule  or  square  (whereby  to  y- j    »^ 
*'  measure  them)  the   dictate  of  tlie  divine   laws?  Il'^'"^^"''^*  P^/!^,v./-'I 
"  1  beseech    and  entreat  you    all,  that  not  niindin<r  xvhat  such    c  „..„i 

,,  ,  •   J       1  1  1  •  11  1        OccilCU 

or  such  a  man   *«?//<  about  these  things,  you  would  consult  ji       y- 
"  the  holy  scriptures  concerning  thini."    To  the  same  purpose      g^ 
the    Emperor  Cunstantiiie^    in    his  speech    in    the  council    of 
Nicey     £.iia,yyi7\iy.cu  /Si^^oi   not  'A'croroXtxa*  xa*  rut  wo^aiiJy  ■crpo- Theodor. 
(praiivrx^io'd'KTiJ.x-Ta.^  is.c.     ''    1  he    books   of    the    Evangelists     Hist. 
"  and  Apostles,  and  the  prophetic  oracles,  plainly  inform  us  Eccl.  lib. 
"   what  opinions  and  sentiments  to  enturtuin  concerning  God  ;  1.  c.  6'. 
**  wherefore  all  unfriendly  contention  being    laid  aside,   let  us 
"   proceed  to  debate  and  prove  ihe  things  in  question  J 10711  the 
"  siicrtd  xvritings."     And  well    had  it    been  tor    the   cluirch, 
had  that  council,  and  all  otliers  succeeding,  taken  this  advice, 
sa)a  another;  .'*'!  ftciXoyio-p-a^  x«»  crv>Myiff(/.>i<;  uv^fvuvai;  CTfoo-e^syx-c,-,  Xheodot. 
&c.     "  Do  not    oilier  reasons  and   arguments  human,  and  that  Dial.  1* 
*'  are  drawn  from   the  authority  of  men  ;  I  believe  and  obey 
"  onlif  the  hohi  icripturt.^'     So  Ba^U.     "   Let  the  divinely  i,n-  Epj^^f  oq_ 
"  spired  scripture  determine  the  whole  controversy  among  us.'* 
And  this  is  the  language  of  all  antiquity  received  witli  applause 
in  protestanl  chinches;  being  indeed  the    very  foundation  on 
which   they  stand  ;    and  yet    how    Qftcn    forgotten   upon  oc- 
Mt^ion! 


62  OF  READING  THE  SCRIPTURE,     [CIIAP.  tl^ 

persuaded  to  look  on  the  hea\ens  through  a 
telescope,  lest  it  should  make  hun  stagger  con- 
cerning Aiistolk's  principles,  M^hich,  said  lie,  I 
am  resolved  to  maintain  as  long  as  I  live  :  Or  if 
they  at  all  converse  with  their  Bible,  it  is  but  in 
compliment  ?  and  out  of  custom  ;  they  do  not 
pay  a  due  subjection  to  it,  as  the  only  rule  of 
their  faith  and  practice,  but  wrest  it  in  favoiu' 
of  their  prejudices,  honour,  interests,  and  lusts  ; 
they  read  it  with  spectacles  of  colomed  glass, 
which  makes  it  appear  just  as  they  would  havo 
it,  according  to  the  medium  tiirough  which  they 
behold  it.  But  this  is  not  to  receive  the  word, 
as  it  is  iiicked  the  xcord  of  God,  nor  will  you 
have  the  comfort  and  advantage  of  the  holy 
scripture,  till  you  have  learnt  to  treat  it  with 
more  reverence,  and  every  interest  and  affection 
be  made  to  stoop  to  the  authority  of  it. 

8.  Read  with  suitable  affections :  An  holiest 
Jieart  is  requisite,  and  partly  implied  in  what 
was  said  before  ;  the  seed  of  God's  word  must 
be  received  into  good  ground,  Luke  viii.  15. 
Humility  and  teachableness  of  mind  is  also  re- 
quisite ;  unless  you  become  as  little  children,  ye 
cannot  enter  into  the  kingdom  of  heaven.  Matt, 
xviii.  3.  Christ  was  anointed  to  preach  glad 
tidings  to  the  meek.  They  only  will  value  the 
Bible,  and  learn  of  Christ,  who  are  meek,  and 
not  puffed  up  with  the  conceit  of  their '  own 
wdsdom  and  sufficiency,  but  are  pliable  and 
teachable.  Tlie  law  of  God  makes  wise  the 
simple,  says  the  Psalmist,  Psal.  xix.  7.  The 
word  in  the  original  literally  signifies,  one  that 
is  easily  persuaded,  and  in  this  place  may  intend 
the  humble  ;  such  as  are  sensible  of  their  own 
weakness  and  infirmity  ;  of  their  need  of  divine 
instruction,    and  readily   embrace  it.      Austin, 


SECT.  IV.]      OF  READING  THE  SCRIPTURE.  63 

(in  ills  56th  Epistle)  directing  Dioscorus  how 
to  come  to  the  knowledge  of. the  truth,  tells 
him,  "  There  is  no  way  to  attain  it,  but  ^^  liut 
"  God,  who  knows  our  infirmity,  has  appoint- 
"  ed  ;  and  that  way  is,  Jirst  humility,  secondly 
"  liumility,  thirdly  hiuiiility  ;  adding  "  Shouldst 
"  thou  ask  me  never  so  often  about  the  way,  I 
"  could  make  no  other  answer  :  Not  but  that 
"  there  are  other  precepts  which  concern  reli- 
"  gion  ;  but,  unless  in  all  the  good  w^e  do,  hu- 
"  mility  go  before  it,  attend  it,  and  follow  after 
"  it,  totum  eoctorqiiet  de  rnanu  superbia,  pride  and 
"  vanity  will  ruin  all.  And  therefore,  as  De- 
"  mosthenes,  being  asked  ^\]lat  was  the  chief 
"  precept  of  eloquence,  answered,  prommcia- 
"  tmi ;  and  what  the  next,  answered,  promm- 
"  ciation  ;  what  the  third,  still  answered,  p'O- 
"  iwnciation :  So  should  you  ask  me  never  so 
*  often  concerninjx  the  great  laws  of  the  Chris- 
"  tian  reHgion,  I  have  nothing  to  answer,  but 
"  humility,  humility ."''  O !  endeavour  for  this 
jirst,  second,  this  great  and  most  important 
capital  grace  ;  particularly  in  reading  the  holy 
scriptiu'es.  To  this  man  mil  I  look,  says  God,^ 
tliat  is  poor,  Isai.  Ixvi.  2.  receive  with  meekness 
the  ingrafted  xcord,  James  i.  21.  with  the  lotiiy  is 
liisdom,  Prov.  xi.  2.  The  great  things  of  the 
gospel  are  lad  from  the  xvise  arid  prudent,  and 
revealed  to  babes.  Matt.  xi.  25. 

Further,  read  with  reverence,  consider  God 
speaks  to  you  in  his  word  ;  and  therefore,  to  al- 
lude to  that  in  E.vod.  iii.  5.  Put  off  your  shoes, 
for  tJie  place  xchereon  you  stmid  is  holy  ground. 
All  scripture  is  given  by  inspiration  of  God  ;  and 
when  you  read  it,  especially  in  a  way  of  worship, 
you  should  carefully  preserve  an  awe  and  re\e- 
rence  upon  your  njiinds.     Consider,  you  arc  not 


Q4f  OF  READING  THE  SCRIPTURE.      [cHAP.n. 

conversing  with  the  word  of  God  only,  but  with 
God  in  his  word  ;  accordingly  represent  God  to 
yourself,  set  him  before  i/ou,  and  receive  the  in- 
structions and  admonitions  that  are  here  given  ; 
form  the  purposes  and  resolutions  that  are  proper 
on  this  occasion,  as  in  his  presence^  and  under 
his  eye. 

Further  endeavour,  that  your  affections  may 
answer  the  particular  subjects,  which  may  occur 
in  reading.  When  you  are  conversant  witll 
threatenings,  with  judgments,  with  the  terrors 
of  the  Lord  ;  an  holy  tear  and  dread  should 
possess  your  minds,  especially  if  you  find  your- 
selves iu  any  measure  struck  at  therein.  Good 
Josiah  rent  his  clothes  at  reading  the  law,  2 
Kings  xxii.  11.  Noah  received  the  warning  and 
threatening  of  an  approaching  deluge  with  fear, 
Heb.  xi.  7.  which  put  him  upon  preparing  an 
ark  for  the  saving  of  himself  and  his  house ; 
and  you  know  the  Frophet  gives  this  as  the  cha- 
racter of  the  most  acceptable  worshipper,  that 
he  trembles  at  God's  word,  Isa.  Ixvi.  2.  When 
yon  are  conversant  with  the  glad  tidings  of  the 
gospel,  the  promises  of  life  and  salvation  by  a 
redeemer ;  love,  joy,  gratitude,  praise,  c^t.  are 
proper  affections. 

In  short,  the  scripture  contains  subjects  so 
important  in  themselves,  and  of  such  concern- 
i^ient  to  us,  that  it  should  not  be  read  in  a  dull 
manner,  and  without  some  warmth  of  affection. 
As  {he  disciples  hearts  bunied  within  them 
whilst  Christ  opened  the  scriptures,  so  ours 
should  glow  and  burn  when  we  read  them  ;  and 
indeed,  herein,  in  part,  consists  the  difference 
we  should  put  between  divine  and  cbmmon  writ- 
ings :  We  are  to  worsliip  God  by  the  exercise 
oii  devout  affections,  while  we  converse  with  his 


SECT.  IV.]      OF  READING  THE  SCRIPTURE.  65 

word  ;  imitating  what  is  said  of  venerable  Bede 
(for  nothing  more  venerable  than  this)  that  he 
ojten  shed  tears  when  he  read  the  holy  scriptures. 

9.  Make  constant  and  present  use  of  the 
scriptures  you  read :  Do  not  only  entertain 
your  minds  speculatively  with  the  truths  of 
them,  but  refer  them  to  after  use ;  as  in  the 
devotion  you  may  be  now  engaged  in  ;  where 
the  portion  of  scripture  you  have  been  upon, 
will  ordinarily  supply  you  with  matter  lor  medi- 
tation and  prayer,  as  well  as  prepare  the  mind 
for  it.  Use  it  also  in  time  of  temptation,  as 
Christ  you  know  did.  Matt.  iv.  10.  and  in  your 
common  business  and  converse.  As  the  word 
of  Christ  is  to  divell  hi  you,  so  it  should  accom- 
pany you  wheresoever  you  go,  and  in  whatever 
you  are  about,  giving  laws  to  your  thoughts, 
words,  and  actions ;  sanctifying  your  common 
employments,  and  conducting  you  in  the  ma- 
nagement of  them.  Use  it  also  for  your  refresh- 
ment, support  and  comfort  throughout  the  day  : 
Bind  the  commandment  continually,  says  Solomon, 
upon  thine  heart,  and  tie  it  about  thy  neck.  When 
thou  goest,  it  shall  lead  thee  ;  when  thou  sleepest, 
it  shall  keep  thee  ;  and  when  thou  wakest,  it  shall 
talk  with  thee,  Prov.  vi.  21,  22.  You  may  often 
turn  aside  in  the  day,  and  review  in  your 
thoughts  something  of  the  last  chapter  or  psalm 
you  read  in  your  oratory ;  especially  when  any 
thing  occurs  in  providence,  that  makes  it  more 
than  ordinarily  suitable  to  you  :  As  the  good 
man  delights  in  the  law  of  the  Lord,  so  he  me- 
ditates therein  day  and  night,  Bsal.  i.  20.  And 
David  tells  you,  that  God's  statutes  were  his 
songs  in  the  house  of  his  pilgrimage,  Psal, 
cxix.  .54.  Songs  with  him  by  night,  Psal.  xlii, 
8.     You  should   read    God's   word    for   daily 


6h  Of  tlEAt)ING  THE  SCRIPTURE.      icilAP.IIv 

Service,  and  have  frequent  recourse  to  it,  when 
alone,  or  in  company,  and  at  all  times,  as  occa* 
sion  requires. 

10.  Depend  on  Ood,  and  beg  his  Spirit  for 
your  assistance   and  help  in   all  this"  work  ;  I 
mean,  to   understand,  apply,  and  improve  his 
w^ord,  as  you   have  been  directed.     How  suc- 
cessful and  devout  a  student  was  David  in  the 
holy  scriptnres  ?  How  great  a  proficient  therein? 
He  tells  you  he  loved  it,  that  it  was  his  medita- 
tion all  the  day,  artd  tliat  hereby  he  was  wiser 
than  his   enemies,  than   the  ancients,  than  all 
his  teachers,  PsaL  cxix.  97,  98,  99.     And  yet 
D'li<^ki-  y^^  often   find  him  putting  up  his  petitions  for 
jji'^iJi      further  light  and  instruction ;  as  v.  1 8.     Open 
God.  II.  tJioti  7nme  eyes,  that  I  may  see  xvondrous  things 
P'3i'      out  of  thy  law.     "  Here,  as  the  excellent  Mr. 
"  How   remarks,  he   supposes   many   undisco- 
"  vered   wonders,  which  more  open  eyes  might 
"  yet   behold   in    that   external   revelation   of 
*'  God's  mind,  which  w^as  then  afforded  (and 
"  which  was  wont  in  those  days  to  go  under  the 
"  name  of  his  taiv,  though  it  contained  histories, 
"  prophecies,  and  promises,  as  well  as  precepts) 
*•'  although  he  was  no  stranger  to  those  records, 
"  nor  little   insighted  into  tliem,  he  yet  appre- 
"  bended  a  need  of  more  light  and  better  eyes  ; 
'*  w^hich   he  therefore  desires."     And   to   the 
same   purpose  he  prays,  v.   27.     Make  me   to 
understand  the  way  of  thy  precepts.     And  again^ 
v.  33.    Teach   me,  O  Lord,  the   way  of  thy  stu- 
lutes  :  Requests  he  often  repeats.     Let  us  imi- 
tate this  great  and  good  man,  and  depend  on 
Ood  and  his  Spirit  for  light,  instruction,  and 
influence  in  reading  his  word  :  Not  that  we  are 
to  expect  a  new  light,  as  that  signifies  a  new  re- 
velation and  rule,  either  distinct  from,  or  sup- 


SECT.  iV.]    OF  READIKG  THE  SCRIPTUr^E.  <^7 

plemental  to  the  scripture  rule ;  nor  are  we  to 
lay  aside  our  reason  and  understanding,  relying 
upon  an  innnediate  ajfiatus  and  inspiration  in 
reading  and  interpreting  scripture,  which  would 
be  downright  enthusiasm  :  Notwithstanding  I 
doubt  not  we  may,  consistent  with  the  greatest 
sobriety,  expect  and  look  for  the  Spirit's  help 
in  reading  the  Bible,  and  in  order  to  a  suitable 
improvement  of  it.  Tlie  Spirit  was  proinised  to 
abide  with  the  church  for  ever^  Jolmxiv.  16.  as 
for  other  purposes,  so  for  a  spirit  of  tcisdom  and 
revelation  in  the  knoxdcdge  of  Christy  Eph.  i.  17. 
(/.  e.)  of  internal  revelation,  opening  the  eyes 
of  the  understanding.  Nor  will  you  ever  know 
the  truths  of  Christ,  and  of  the  Bible,  so  as  to 
feel  the  power,  influence,  and  authority  of  them 
upon  the  heart  and  conscience,  without  interned 
revelation,  and  unless  the  Spirit  open  the  eyes 
and  heart. 

There  is  indeed  a  knowledge  of,  and  assent 
to  divine  truths  (/".  e.  to  the  propositions  con- 
tained in  scripture),  which  a  person  may  have 
without  any  special  help  of  the  Spirit,  and  is 
sometimes  attained  by  men  of  parts  and  letters, 
though  unsanctified,  in  a  degree  of  eminency 
above  what  even  true  Christians,  of  lower  capa- 
cities, can  ordinarily  attain.  But  this  knowledge 
and  assent  is  speculative,  resteth  in  the  head, 
and  does  not  descend  into  the  heart,  transform- 
ing and  changing  that :  And  therefore  such  per- 
sons are  said  not  to  know,  Isa.  i.  3,  4.  Jer.  ix. 
3.  not  to  believe,  Num.  xiv.  11.  Psal.  cvi.  24. 
Theknowiedge  and  faith  they  have  is  ineffectual, 
a  lifeless  and  dead  thing,  and  in  God's  ac- 
count a  nullity.  "  That  knowledge,  apprehen-  Ibi<3.  sd. 
"  sion,  and  faith,"  says  the  forementioned  au- 
thor, "  \yhich  is  the  only  product  of  the  exter- 

f2 


6S  OF  READING 'THE  SCRIPTURE.    [ciIAP.  If. 

*'  nal  revelation,  even  recommended  by  the 
"  most  advantageous  convincing  circumstances, 
*'  is  too  faint  to  command  the  soul.  Who 
"  amongst  all  the  people  of  the  Jexvs,  at  mount 
"  Iloreb,  could  have  any  doubt  but  the  autho- 
"  rity,  that  avouched  the  law  there  given  them, 
"  was  divine  ?  And  yet  how  boldly  do  they 
"  rush  into  idolatry,  against  the  express  letter 
"  of  that  law,  while  the  sound  of  that  dreadful 
"  roice  oftiwds,  which  delivered  it,  could  hard- 
"  ly,  one  would  think,  be  well  out  of  their  ears  ; 
"  and  thoiigh  they  could  not  doubt  of  God's 
"  autliority,  yet,  tor  all  that,  their  frequent  re- 
^'  bellions  arc  plainly  resolved  into  their  infideli- 
"  ty :  How  long  mil  this  people  provoke  me  ; 
"  hxnv  long  xdll  U  he  ere  they  believe  me  ?  Num. 
"'  xiv.  11."  He  adds,  "  Whatever  way  a  man 
*'  comes  to  be  certain  of  any  thing,  that  Iiath  a 
"  contrary  tendency  to  the  bent  of  his  habitual- 
"  iy  wicked  heart,  he  needs  more  than  the  evi- 
"  (fence  of  the  truth  oi  the  thing  to  make  it  ef- 
*•  iicaciously  determine  his  will  against  his  for- 
Fa^.  oy  .  "  mer  vicious  course.  In  short,*'  says  he,  "fliith 
*-'  is  a  part  of  homage  paid  to  the  great  God, 
*'  which  is  to  be  estimated  sincere,  according  as 
"  it  answers  the  end  for  which  the  things  to  be 
*'  beheved  wxre  revealed  :  The  end  is  not  to  be- 
"  get  only  the  notion  of  those  things,  as  truths 
^'-  that  are  to  be  lodged  in  the  mind,  and  go  no 
"  further  ;  as  if  they  were  to  be  understood 
"  true,  only  that  they  might  be  so  understood  ; 
"  but  that  the  person  might  accordingly  have 
"  his  spirit  formed,  and  might  shape  the  course 
"  of  his  whole  conversation.  Therefore  it  is 
"  called  the  obedieuce  of  faith  ;  and  the  same 
"  word  which  is  wont  to  be  rendered  unbeliefy 
"  signifies  disobedience,   obstinacy,    unpersua- 


SECT.  IV.]    OF  READING  THE  SCRIPTURE.  69 

"  dibleness,  being  from  a  theme  which  signifies 
"  to  persiutde.  So  that  then  this  liomage  is  given 
*' to  the  eternal  God,  when  liis  revehition  is 
^-  comphed  witli,  and  submitted  to^  accord? ng  to 
"  f/ie  true  intent  and  purpose  of  it ;  which  that 
"  it  may  be,  requires  that  the  Spirit  urge  the 
"  soul  with  his  authority,  and  overpower  it  to 
"  an  awful  subjection  thereto.  It  is  necessary 
"  (by  reason  of  the  apostacy)  that  the  enlighten- 
"  ing  communication,  which  he  transmits  into 
"  the  soul,  be  not  only  so  clear,  as  to  scatter 
*'  the  darkness  that  clouded  the  mind  ;  but  so 
''  penetrating,  as  to  strike  and  pierce  the  heart, 
"  and  render  it  capable  of  a  new  form  and 
f"  frame  :  In  order  whereto,  G  od,  that  at  Jirst 
'"'  commanded  the  light  to  shine  out  of  darknesSj  m  ■ 
"  said  to  have  shined  into  the  hearts  (viz.  of  them. 
"  whom  he  renews)  to  give  the  light  of  the  loiorv-- 
"  ledge  of  the  glo7y  of  God  in  tlie  face,  of  Jesus  . 
^'  Christl  2  Cor.  iv.  6." 

He  shines  on  the  heart,  enlightens  the  mind  at 
the  first  conversion  ;  and  further  shines  upon  it 
afterwards  by  his  Spirit :  He  Jiath  given  us  an 
understanding,  says  the  apostle,  that  tee  may 
know  him  tvho  is  true,  1  John  v.  20.  He  not  only 
gives  us  a  revelation  of  him,  but  an  under- 
standing to  kno'uc  him  :  And  this  is  what  I  jnn 
now  advising  you  to  seek  and  wait  for  ;  {x'iz.) 
the  special  illumination,  help,  and  influence  of 
the  Spirit.  I  cannot  doubt  but  it  belongs  to  the 
stated  office  of  the  Varaclete,  to  assist  the  mem- 
bers of  the  church,  in  reading  and  interjjreting 
the  Christian  revelation,  and  improv^ng  the  Bi- 
ble, and  you  should  depend  on  him  for  this  pur- 
])ose.  Beg  his  presence  and  influence  when  you 
are  going  to  read  his  word,  and  intermix  fre- 
quent ejaculations  with  your  reading,     hord. 


70  OF  READING  THE  SCRIPTURE.     [CIIAP.  II. 

say  you,  teach  me  to  prqfit,  seal  instniction  ;  write 
thy  lazvs  in  my  heart  by  thy  Spirit^  cause  thy  word 
to  dwell  richly  in  me,  &c. 

If  there  be  any,  to  whom  such  a  strain  of  dis- 
course is  not  grateful,  I  shall  leave  them  to  their 
own  apprehensions  ;  only  desire  their  dissent 
may  be  with  more  modesty  than  is  usual ;  and 
that  they  would  not  take  upon  them  to  prescribe 
to,  or  censure  others  with  the  air  of  dictators. 
In  the  mean  time,  as  I  look  upon  this  doctrine 
to  be  of  the  utmost  importance,  so  I  think  it 
my  duty  to  assert  it,  and  plead  tor  it  on  all  oc- 
casions. Take  away  the  influences  of  the  Holy 
vSpirit  from  the  members  of  the  church,  and  the 
Christian  religion,  the  gospel  of  Christ,  will  re- 
main little  else  than  a  sublime  speculation,  a 
system  of  relined  morals,  as  ineffectual  to  change 
liearts,  and  reform  the  world,  as  the  heathen 
philosophy.  The  Holy  Spirit,  the  Faraclete,  is 
the  Shechinah,  as  I  may  say,  the  glory  of  the 
New  Testament  church  :  Learn  to  depend  on 
him,  on  his  influence  and  grace  in  the  whole  of 
his  Office  ;  arjd  let  me  add,  the  more  entire  and 
close  your  dependence  is,  the  better  you  are 
like  to  succeed  in  your  profession  of  religion, 
and  particularly  in  a  devout  conversation  wdth 
the  Bible. 


EOT.  v.]     OF  READING  THE  SCRIPTURE.  7^ 


SECT.  V. 

Containing  Tzvo  Arguments  for  the  reading 
and  improving  the  Holy  Scriptures  in  the 
Manner  prescribed  ;  (viz.)  The  Command 
of  God,  and  Practice  of  the  Church. 

XiAviNG  shewn  you  in  what  method,  and  with 
what  affection  you  are  to  converse  with  your 
Bible  in  your  retirement,  and  how  to  make  the 
reading  of  the  scripture  a  profitable  part  of  di- 
vine worship  (in  which  I  have  said  the  more, 
because  several  things  hfj,ve  occurred  a  little  out 
of  the  way,  even  of  the  more  serious  Christian's 
devotion,  that  ^re  not  sufficiently  understood, 
and  yet  I  apprehend  of  the  greatest  conse- 
quence), I  shall  now,  in  the  second  place,  offer 
some  considerations  to  enforce  this  duty  upon 
you,  (viz.)  The  diligent  and  devout  reading  of 
the  Bible  in  your  oratories,     And, 

1.  Consider,  for  this  purpose,  the  covitnaiid  of 
God.  It  was  required  of  the  king  of  Israel,  that 
he  should  "write  him  a  copy  of  the  law  in  a  book  ; 
tJmt  it  should  be  xvith  him,  and  that  he  shoidd  read 
therein  all  the  days  of  his  life,  Deut.  xvii.  18,  19. 
And  the  reason  upon  which  he  was  to  do  this, 
extends  the  duty  further,  and  lays  the  obligation 
upon  all,  viz.  that  he  may  learn  to  fear  the  Lord 
his  God.  All  are  concerned  to  fear  the  Lord, 
and  therefore  are  to  read  his  word,  which  tenches 
his  fear.  And  it  is  observable,  that  as  he  was 
to  read  in  the  law,  all  the  days  of  his  life,  so  he  is 
pnjoined  to  xtrite  him  a  copy  of  it ;  which  the 
Jexcs  say,  was  to  be  done  with  his  own  hand,  as 


72  OF  READING  THE  SCRIPTURE,    [CHAP.  IT, 

a  means  to  fix  it  the  more  in  his  mind.  Some  of 
the  Rabhies  add,  that  every  private  man  was 
bound  to  write  himself  a  copy  of  the  law  ;  and 
if  the  king  had  done  it  whilst  a  private  person, 
he  was  obliged  to  do  it  over  again,  when  he 
came  to  the  throne.  The  same  charge  is  given, 
Joshua  i.  8.  This  booh  of  the  law  shall  not  depart 
out  of  thy  mouth,  hit  thou  shall  meditate  thereiJi 
day  and  night,  that  thou  mayest  obser'oe  according 
to  cdl  that  is  written  therein.  Nor  were  rulers  on- 
ly, but  the  whole  body  of  the  people  obliged  to 
read  and  study  the  lav> ':  How  express  that  in- 
junction to  the  whole  Israelitish  nation.  Dent. 
vi.  6,  7  !  And  these  xcords  which  I  covimand  thee 
this  day  shall  be  in  thy  heart,  and  thou  shalt  teach 
them  diligently  unto  thy  children,  and  shalt  talk  of 
them  when  thou  siltest  in  thy  house,  and  when  thou 
walkest  by  the  way,  kc.  They  were  to  read  the 
words  of  the  law,  learn  and  digest  them  them- 
selves, and  teach  them  to  others.  It  follows, 
V.  8,  9.  And  thou  shall  bi?id  them  for  a  *  sign  upon 


*  Whether  this  precept  is  literally,  or  figuratively  to  be  un- 
derstood, has  been  disputed  among  learned  men.  The  Jews 
take  it  literally,  and  hereon  ground  their  <loctrine  and  prac- 
tice concerning  their  Phylucienes,  &c.  with  all  the  superstitions 
referring  thereto.  Some  Christian  divines  also  contend  for 
the  literal  sense :  Dr.  Wotton  particularl}'^,  in  his  discourse 
of  the  authority  and  usefulness  of  the  Misnah  ;  where  he  en- 
deavours to  prove,  that  the  daily  recital  of  the  Schema  (as  the 
Jews  call  it,  Hear^  0  Israel,  the  Lord  our  God  is  one  Lord) 
the  use  of  Phylacteries,  and  schedules  upon  gates  and  door- 
posts, were  required  of  the  Jews  in  the  law  of  3IoseSf  and 
were  no  invention  of  their  own.  Of  the  same  opinion  is  Su" 
renhusius,  who  has,  with  great  labour,  collected  the  Jewish 
Misnah,  and  given  an  entire  translation  of  it  in  five  volumes  in 
folio.  The  form  and  manner  of  these  Phylacteries^  and  of 
•what  passages  of  scripture  they  consisted,  he  gives  a  particulai* 
iiccount  of.  Part  I,  p,  9»  but  the  whole   savouis  so  much  of 


SECT,  v.]     OF  READING  THE  SCRIPTURE*  73 

thy  hand,  and  they  shall  he  as  frontlets  between 
thine  eyes,  and  thou  shall  xtrite  them  upon  the  posts 
of  thy  house,  and  upon  thy  gates,  (i.  e.)  be  tami- 
liarly  conversant  with  them,  kiy  them  up  in  the 
heart  and  soul,  as  in  a  parallel  place,  Deut.  xi. 
1 8.  hold  them  before  the  eyes,  and  imprint  them 
in  thy  memory,  so  as  never  to  forget  them. 

In  the  New  Testament  the  command  is  fre- 
quent :  Search  the  scriptures,  says  our  Saviour, 
John  V.  39.  TJtey  have  Moses  and  the  prop>hets, 
says  Abraham  in  the  parable  of  the  rich  man  (re- 
questing a  messenger  might  be  sent  from  the 
dead  to  warn  his  brethren)  let  them  hear  them, 
Luke  xvi.  26.  (/.  e.)  let  them  consult  their  writ- 
ings (for  Moses  and  the  prophets  were  dead  long 
since)  ;  let  them  read  the  written  word,  and 
learn  the  doctrine  of  salvation  from  thence. 
And  we  find  the  apostle  recommending  the 
scriptures  to  the  Ephesians,  as  a  most  useful 
piece  of  armour  :  Tale  the  sword  of  the  Sjnrit, 
which  is  the  word  of  God,  Eph.  vi.  1 7.  To  the 
:3ame  purpose,  Coloss.  iii.  16.  Let  the  word  of 
Christ  dwell  in  you  richly  in  all  wisdom  ;  Ivoiyniru  : 
Let  it  be  an  inhabitant  in  the  soul ;  not  only 
stand  in  the  Bible,  but  dwell  in  the  heart,  and 


r^a/:binic(il  n/im,  and  makes  them  look  so  much  like  Amulets, 
that  mtthinks  it  is  not  easy  to  believe  they  owe  their  original 
lu  the  tlivine  appointment  (especially  in  that  form  of  them). 
But  the  most,  I  think,  of  Christian  writers,  incline  to  the  fi- 
gurative and  metaphorical  sense,  which  is  sufficient  to  my  pur- 
pose ;  as  importing  the  obligation  the  Jeus  were  herthy  laid 
under  to  a  careful  perusal  and  study  of  their  law.  Dr.  Patrick 
takes  it  to  be  a  proverbial  speech  ;  T/ioii  shalt  bind  than  for  a 
sigfi  upon  tJuj  hand,  (i.  e.)  carefully  remember  them  :  He  ob- 
serves, that  just  thus  God  commands  them  to  preserve  the  me- 
niory  of  their  deliverance  out  of  the  land  of  £53/;)?,  and  almost 
)n  the  same  words,  Exvd,  xiii.  9- 16«  ^ 


*74f  OF  READING  THE  SCRIPTURE.    [cHAP.  II. 

that  copiously,  and  in  great  abundance.  Now 
consider  these  precepts,  cither  as  the  injunctions 
of  a  sovereign,  or  the  advice  of  a  friend,  they 
ought  not  to  be  neglected  :  It  is  enough  that  so 
wise  and  kind  a  Being  (one  that  knows  and 
loves  us  better  than  we  do  ourselves)  recom- 
mends to  us  the  diligent  study  of  his  word  :  We 
may  conclude  from  hence  it  is  our  interest.  But 
he  has  right  to  prescribe  to  us  ;  his  will  signilied 
makes  our  duty,  nor  may  we  dispute  his  autho- 
rity, though  we  knew  not  its  tendency  to  pro- 
mote our  happiness. 

2.  As  this  is  God's  command,  so  it  has  been 
the  practice  of  the  church,  both  Jewish  and 
Christian,  in  all  ages  :  Good  and  devout  pien 
have  ever  had  a  veneration  for  the  holy  scrip- 
tures ;  /  have  estee^ned  the  ivorch  of  thy  month, 
says  Job,  more  than  my  necessary  food,  chap, 
x^iii.  1 2.  Such  was  his  value  for  a  revelation 
from  heaven  !  And  yet  how  little  was  he  fa- 
voured with,  compared  with  our  Bible  !  He 
lived  in  the  patriarchal  age,  and  probably  had 
no  system  of  written  laws  ;  knew  nothing  of 
Moses  and  the  prophets  ;  had  only  (beside  the 
law  natural,  written  in  the  heart)  the  benefit  of 
some  traditions  from  Adam,  Noah,  and  others  ^ 
and  occasional  revelations  by  dreams,  visions, 
^c.  But  he  found  the  necessity  ^rid  comfort  of 
instruction  from  above,  and  therefore  most  af- 
fectionately embraces  even  th^  obscurer  hints 
and  intimations  that  were  afforded  him. 

It  was  the  special  advantage  of  the  Jercs,  that 
to  them  'ivere  committed  the  oracles  of  God ;  and 
how  they  prized  and  used  them,  we  need  not  be 
ignorant.  David  makes  it  the  character  of  the 
blessed  and  pious  man,  that  his  delight  is  i?i  the 
law  of  the  Lord,  and  that  therein  he  meditates  da^ 


SECT,  v.]     OF  READING  THE  SCRIPTURE,  75 

and  night,  Psal.  i.  2.  And  how  much  there  was 
of  this  in  his  own  temper,  he  himself  informs  us. 
The  statutes  of  the  Lord,  says  he,  are  ?ight,  re- 
joicing the  heart ;  more  to  be  desired  than  gold, 
yea  than  much  fine  gold :  sweeter  also  than  honey 
and  the  honey-comb,  Psal.  xix.  8.  10.  /  have  re- 
joiced in  the  way  of  thy  testimonies,  as  much  as  in 
all  riches,  Psal.  cxix.  1 4.  My  soul  bi^ealceth  for 
the  longing  that  it  hath  to  thy  judgments  at  all 
times  ;  thy  testimonies  are  also  my  delight,  and  my 
counsellors,  v.  20.  24.  and  v.  97.  0  how  I  lore 
thy  laxv  !  it  is  my  meditation  all  the  day.  And 
again,  v.  103.  Hoxv  sxceet  are  thy  words  to  my 
taste  ;  yea  sweeter  than  honey  to  my  mouth.  And 
in  the  same  strain  he  goes  on  through  the  psalm, 
which  is  mostly  employed  upon  the  subject,  dis- 
playing the  excellency  pf  God's  word,  and  his 
own  delight  therein. 

Nor  was  this  the  temper  of  their  more  emi- 
nent saints,  but  reckoned,  in  a  great  measure, 
essential  to  tlic  religion  of  a  Jew  ;  insomuch  that 
their  children  w^ere  trained  up  in  the  reading 
and  study  of  the  law  from  their  very  infancy. 
As  soon  as  they  can  speak,  says  Biurtorf,  the 
Jewish  children  are  taught  to  WTite  some  sen- 
tences of  scripture  :  And  one  of  their  own  au-. 
thors,  mentioned  by  Wagenscil,  tells  us,  they 
begin  with  that  text,  Deut.  xxxiii.  4.  Moses 
commanded  tis  a  lazv,  even  the  inheritance  of  the 
congregation  of  Jacob.  This  every  father  was 
bound  to  teach  his  son,  as  soon  as  he  coidd 
speak  ;  designing  hereby,  it  is  likely,  to  instil  a 
veneration  for  the  law  among  their  first  notions  : 
The  law  is  our  inheritance,  not  the  world  ?  not 
Canaan  !  So  that  it  was  not  altogether  extraor- 
dinary, which  we  read  of  Timothy,  that  from  «2Tim.iii. 
child  he  knew  the  holy  scriptures  ;  but  a  thing  of  ^^* 


76  OF  READING  THE  SCRIPTURE.    [cHAP.  II. 

common  attainment :  And  something  of  the  like 

zeal  for  the  scriptures   continued  among  them 

after  their  greatest  apostacies  in  other  instances. 

"  Ask  one  of  our  nation,"  saith  .Tosephm,  "  con- 

"  cerning  the  law,  lie  will  tell  you  all   things 

"  n.iore  readily  than  his  own  name  ;  for  learning 

"  them  as  soon  as  we  come  to  have  any  know- 

"  ledge  of  things,  we  preserve  them  deeply  en- 

"  graven  on  our  minds.'*     To  the  like  purpose 

is  that  of  Rihera.,  who  tells  us,    "  He  was  ac- 

"  quainted  with  a  Jexo  at  Salamanca,  of  whom 

*'  he  inquired  ahout  several  things,  both  in  the 

"  historical  and  prophetical  books  of  scripture  ; 

"  but,'*  says  he,  "  he  stopped  me  immediately 

"  upon  the  iirst  mention  of  them,  and  repeated 

Patrick's  "  them  all  himself  without  liook  in  tlie  HehrexQ 

Starch      «  tongue  ;  which  I  rchiting  to  another  JeXi\  that 

\iir   ^'^^  "  ^^^  become  Christian,  he  told  me  it  was  no 

"  wonder,  for  tliey  committed  all  these  things 

"  to  memory  from  their  childliood."     Nay,  so 

superstitious  w^ere  they  in  tliis  affair,  that  they 

placed  a  sort  of  religion  in  numbering  the  verses, 

words,  and  even  letters  of  every  book  ;    which 

was  the  province  of  the  Masorcts,  whence  they 

had  the  name  of  Sopherim,  or  numberers. 

And  how  matters  stood  in  the  Christian 
church  with  reference  hereto,  history  informs 
us :  Apollo's  was  mightij  in  the  sc?^iptures.  Acts 
xviii.  24.  The  Bcra'ans  searched  the  scriptm^es 
daily.  Acts  xvii.  1 1 .  which,  as  it  was  a  means 
of  bringing  them  to  embi'ace  Christianity  ;  so, 
no  question,  it  was  their  practice  afterwards. 
The  primiti\'e  confessors  had  that  ^•alue  for  tlieir 
Bible,  that  rio  terrors  could  prevail  with  them 
to  part  with  it,  and  resign  it  to  the  fury  of  their 
enemies.  They  would  give  their  bodies  to  be 
burned,  rather  than  their  sacred  books,  w^heu 


iECT.  v.]     OF  READING  THE  SCRIPT.URE.  ^7 

demanded  of  them  by  the  heathen  persecutors  ; 
which  was  a  trial  we  know  they  actually  under- 
went :  And  those  that  complied  in  the  hour  of 
temptation,  were  called  traditores  (because  they 
delivered  up  their  Bibles),  a  name  of  the  great- 
est infamy,  and  the  crime  thought  so  heinous, 
that  the  guilty  could  scarce  ever  after  be  restor- 
ed to  the  peace  of  the  church.  And  surely 
they  who  preserved  their  Bibles  at  so  great  a 
hazard,  must  have  had  a  considerable  value  for 
them,  and  would  not  neglect  them.  It  is  said 
of  TertuUian^  that  he  was  taken  up  night  and 
day  in  reading  the  scriptures,  that  he  got  much 
of  them  by  heart,  and  that  so  exactly,  that  he 
knew  each  period.  St.  Austin  tells  us,  that,  af- 
ter his  conversion,  the  scriptures  were  the  mat- 
ter of  his  most  pure  and  chaste  delight,  in  re- 
spect whereof  all  other  books  (even  his  once 
admired  Cicero)  became  dry  and  unsavoury  to 
him.  Theodosius  the  younger  could  repeat  any 
part  of  the  Scriptures  exactly  ;  and  was  wont  to 
discourse  out  of  them  with  the  bis/fops.ihut  were 
at  court,  as  readily  as  if  he  had  been  an  old  bi- 
shop himself.  8t.  Jerom  says  of  Orlgen^  that  he 
never  went  to  meals,  without  some  part  of 
scripture  read  ;  never  to  sleep,  till  some  about 
him  had  read  them  to  him,  Eusehius  says,  he 
heard  one,  who  had  his  eyes  burned  out  in  the 
Dioclcsian  persecution,  repeat  memoriter  the 
scriptures  in  a  large  assembly,  as  if  he  had  been 
reading  out  of  a  book.  St.  Jerom  tells  us  of  ^'^'^ 
Ncputian,  that,  by  daily  reading  and  meditation, ^,^''''^'*/''* 
he  had  made  his  soul  a  library  of  Christ :  And^^  'p^  j" 
should  I  descend  to  more  modern  instances,  4'()'s,  ^c. 
how  many  might  be  found  of  the  like  temper  ! 
Zuinglius  vrrote  out  St.  PauVs  epistles,  and  got 
them  by  heart.     Beza  could   repeat   them  in 


78  OF  READING  THE  SCRIPTURE.     [^CHAP'.  II, 

Greeks  at  fourscore  years  of  age,  having  learned 
them  in  his  youth.  It  is  said  of  Cranmer  and 
itidkij  (those  renowned  martyrs),  that  they  had 
got  the  NcAv  Testament  by  heart,  the  one  in  his 
journey  to  Rome,  tlie  other  in  the  walks  of 
Pembroke  Hall  in  Cambridge. 

And  if  these  examples  be  thought  extraordi- 
nary, I  might  produce  a  multitude  of  others 
more  upon  the   common  level,    enforcing  the 
same  duty  upon  us.     Some  have  read  the  Bible 
throughout  above  twenty  times  a  year,  some  ten 
times,  some  five,  some  three.     That  ornament 
of  his  age  and  country^   the  Honourable  Mr, 
Robert  Boyle,    after  all  the  reputation  he  had 
got  by  his  philosophic  studies,  and  some  com- 
posures of  wit,  professes  the  scriptures  were  his 
Epist.      most  honoured  and  beloved  subject.     '*  I  would 
Dedic.     "  bring  myself,"  says  he,  "  to  prefer  the  least 
!j^*"*7  .   "  sprig  of  the  tree  of  life  to  a  whole  wood  of 
Ofthe      "  ^^ys  j  ^^^  ^^^  inclined  to  think,  that  aChristian 
>itylc  of   "  may  find  a  higher  satisfaction  in  persuading 
Sciipt.     «  men  tcwpay  praises  to  the  scripture,  than  in 
"  receiving  them  from  all  the  world  besides." 
And  so  great  was  his  value  for  scripture-know- 
ledge, that  he  took  all  opportunities  to  enrich 
his  mind  with  it.     It  is  said  of  him,  that  if  lie 
met  with  any  hints   in    conversation   with  his 
learned  friends,  which  he  thought  a  good  illus- 
tration of  a  dilficult  text  of  scripture,  he  would 
request  to  liave  them  in  writing.     And  the  like 
veneration  for  the  sacred  scriptures,  the  like  es- 
teem for  them,  and  delight  in  them,  has  been 
found  in  hundreds  and  thousands  more ;  indeed 
in  all  the  true  and  genuine  members  of  the 
church,  according  to  the  measure  of  their  at- 
tainments. 


SECT,  v.]     OF  READING  THE  SCRIPTURE.  7* 

And  how  nmcli  of  argument  and  motive  is 
there  in  this  consideration !     We  are,  you  see, 
compassed  about  with  a  great  cloud  of  witnesses, 
all  bearing  testimony  to  the  dignity  and  value 
of  the  Bible,  and  to  the  pleasure  and  profit  of 
conversing  with  it ;    and  shall  we  not  regard 
their  testimony,  and  receive  the  instruction  of 
it  ?     The  examples  of  good  men,  though  not 
strictly  a  law,  are  a  standing  admonition  to  the 
church,  and  recorded  for  that  purpose  :    Tale 
my  brethren  the  prophets,  says  the  apostle,  for  an 
ed'ample.  Jam.  v.  10.     Befolloicers  of  them,  says 
another  apostle,  tc'Ao  through  faith  and  patience 
inherit  the  pro?nises,  Heb.  vi.  1 2.     And   again, 
1  Cor.  iv.  1 6.  /  beseech  you,  be  yefollo'wers  of  me. 
There  is  indeed  a  sort  of  an  authority  in  emi- 
nent examples :    "  Will  you  mention  to  me," 
says  Cicero,  "  the  Scipio^s,  Cato's,  and  Lcelius^s, 
"  and  say  that  they  did  this  or   that  ?    though 
"  the  thing  displeases  me,  yet  I    cannot  with- 
"  stand  the  authority  of  such  men."      Seneca  ^'^\i\.\\. 
observes,  that  the  followers  of  Socrates  learned 
more  from  his  mimners,  than  his  precepts  :  And 
behold,  greater  tlian  Socrates  or  Cato  are  here. 
The  Christian  church  has  greater  names,  and 
brighter  examples,  than  any  among  the  Pagan 
moralists.     O !  let  us  pay  a  (due  respect  to  them  ^ 
let  me  observe  and  imitate  those  that  have  gone 
before  us  in  the  way  of  life  :    Their  practice,  I 
grant,    is  not  our  rule  ;    but  when  it  agrees  so 
well  with  the  precept,  it  may  and  should  en- 
force it  upon  us. 


80  OF  READING  THE  SCRIPTURE.    [cHAP.  II, 


SECT.  VI. 

Other  Arguments  for  reading  the  Scripture; 
as,  the  Excellency,  the  great  Usefulness 
of  it :  It  is  one  Way  of  solemn  Worship  t 
and  a  Means  of  delightful  Intercourse 
with  God,  Sec. 

S.  v^ONsiDER  the  excellency  of  scripture,  and  let 
this  invite  you  to  a  diligent  perusal  of  it.  Par- 
ticularly it  is  the  word  of  God :  AU  scripture  is 
given  by  inspiration  of  God,  2  Tim.  iii.  16.  The 
Bible  contains  God's  oracles,  Rom.  iii.  2.  which 
character  alone  is  sufficient  to  recommend  it. 
Writings,  among  men,  have  their  esteem  and 
value,  very  much  from  the  quality  and  station 
of  their  authors.  A  letter  from  a  great  person, 
how  mean  soever  the  subject  be,  is  generally 
prized.  A  speech  from  an  earthly  sovereign 
commands  the  attention,  even  of  a  kingdom : 
And  shall  a  book  that  has  its  *  original  from 


*  That  the  ScYiptures  of  the  Old  and  New  Testament  are 
the  word  of  God,  is  an  article  of  religion  so  important  in  itself, 
and  so  necessary  to  be  known  and  believed,  that  it  ought  care- 
fully to  be  inquired  into.  Indeed  some  knowledge  of  this  is 
presupposed  to  the  method  of  conversing  with  the  Bible,  I  am 
here  advising  to.  Though  the  Bible  be  a  book  of  great  anti- 
quity, and  containing  a  variety  of  excellent  learning;  yet  was 
it  not  a  revelation  from  God,  in  which  we  have  a  special  con- 
cern, nothing  could  entitle  it  to  so  much  of  our  time,  thought, 
and  study,  as  is,  on  that  consideratipn,  due  to  it.  I  would 
therefore  earnestly  recommend  to  the  reader,  tliat  he  endea- 
vour, for  a  thorough  conviction  of  this  truth  founded  upon 
proper  evidence.     WJiat  that  evidence  is,  1  cannot  pretend  i» 


SECT.  VI. 3    OF  READING  THE  SCRIPTURE.  S2 

Iieaveii,  vvhich  claims  God  for  its  author,  have 

no  regard,  or  but  little  regard  from  us  ! 

Furtlier,  the  instruments  employed  in  pub* 
lishing  and  writing  the  scripture,  put  a  value 


this  discourse  to  shew,  but  shall  refer  to  such  treatises  as  give 
it  with  groati'St  strength  an<)  ch'arness.   It  is  ccrti;iii,  mankind, 
in  their  present   fallen  state,   need   a   revelation  from  heavea, 
both  concvrning  tlu'ir  duty  ar.d  h.ippiness.    We  have  abundant 
reascin  to  expect,   that  a  ineiciful  and  ,t;ood  God  would  herein 
condescend  to  man's  infiiniitv  and  necessity,  and  afford  him  it 
suitable  revehitiun.     'Ihi-  llibie  not  only  pretends  to  be  a  re- 
velation from  God,  but  the  (.reatest  part  of  it  has  l^en  received 
as  such,   by  as  wise  and  great  men,  as  any  in  the  uoild,  and 
by  lar.'ie  bodies  of  them  ior  some  ihousands  of  years:  many  of 
whom  have  professed  its  doctrines,  and  embraced   the  religion 
it  prescribes,  at  tiie  hazard  and  cxpence  o(  all  that  is  dear  to 
them  ;  have  laid  down  their  Ijvcs  as  a  testimony  to  the  frutli 
of  it.     It  is  a  revelation  every  way  worthy  of  God  ;  has  alt  the 
internal  marks  of  divinity,  that  can  be  desired  :  It  stands  con- 
firmed by  a  train  of  the  jnost  amazing  miracles,  the  broad  seal 
of  heaven.     The  several  parts  of  the  Bible,  as  the  writings  of 
Closes,  of  the  prophets,  and  of  the  ev;ingelists,  bear  testimony 
to  each  other,  and  support  one  another's  authority.     It  is  not 
so  precarious  an  argument  of  Monsieur  Du  Bois  clc  la  Ceiir,  as  Divine 
it  in:iy  seem.     "  If,"  says  he,  '•  there  was  such  a  man  as  7l/o- original 
"  scs,  and  if  he  v/as  the  author  of  the  books  commonly  attri-of  five 
*•  bnted  to  him,  then  the  Jtxcis/i  religion  is  true,  and  the  whole  Books  of 
•*  Old  Testament  of  divine  original :    if  tlie  Jcxfis/i  religion  be il/ose«, 
*'  true,  then  Je^us  Christ  is  the  Mesviah  ;  and  if  Christ  be  the  p.  3. 
"  Messiah,  all  he  taught  and  said  is  to  be  believed  :  Therefore 
*•  the   whole    New  Testament   is    true,    and  Consequently  the 
"  whole  Bible  a  revelation  from  God."     The  writers  of  scrip- 
ture mutually  receive  from,  and  give  light  and    authority  to 
one  another. 

I  might  subjoin,  as  a  glorious  confirmation  of  the  truth  and 
divinit}' of  scripture  (though  th'S  is  not  a  place  to  enlarge  up- 
on that  subject),  that  it  has  been  fulfilled  in  the  constant 
course  of  I'rovidence  from  the  beginning  of  the  world  to  this 
day.  I'here  is  an  admirable  harmony  between  the  word  and 
IVovidence  ;  so  that  the  one  seems  to  be  nothing  else  but  a  re- 
gular acting  over  the  other.  The  scripture  is  the  plan  or 
scheme,  as  I  may  say,  of  the  divine  governmenl ;   Providence 

G 


82  GT  READING  TflE  SCRIPTURE.    [^CIIAP.  II^ 

upon  it ;  They  were  holy  men,  and  moved  by  the 
Holy  Ghost,  2.  Pet.  i.  f?l.  It  was  not  peculiar 
to  Isaiah,  that  the  Holy  Ghost  spake  by  him 
(he  spake  also  by  the  rest  of  the  prophets),  Acts: 


is-  the  counterpart  tKcrcof.  For  instance,  the  scripture  has 
said,  that  there  siiould  be  a  regular  succession  of  night  and  dajv 
of  winter  and  summer,  of  seciltime  and  harvest;  that  the 
earth  should  be  drowned  no  more  ;  and  as  a  pledge  of  God's 
veracity,  his  bow  sliouKl  appear  in  the  clouds:  All  which  we 
see  accomplished.  The  scriptuie  has  told  us  what  should  be 
the  generalistate  of  the  world,  even  to  the  end  of  time  j  has 
described  events  with  great  exactness  ;  such  as  vvere  wholly 
out  of  the  reach  and  prospect  of  any  finite  understanding.  Jt 
foretells,  that  ihe  posterity  of  Abraham  (the  children  of  Israel) 
should  go  down  into  Egi/pt,  and  sojourn  there,  in  a  state  of 
slavery  and  affliction,  for  four  hundred  years,  and  then  be  de- 
livered; which  was  accomplished  to  a  day.  It  describes,  by 
Way  of  prophecy,  the  settlement  ai Israel  in  the  promised  land  ; 
their  prodigious  increase,  the  condition  of  their  several  tribes,, 
their  several  captivities,  deliverances,  revolutions,  and  changes; 
ihcir  general  dispersion,  as  at  this  day  :  Of  all  which  the  28th 
oi  Deutfronojny  is  a  sort  of  an  historical  map,  delineating  and 
representing,  in  a  lively  manner,  every  event  (as  the  reward  of 
obedience,  and  punishment  of  disobedience),  as  if  it  had  been- 
'wrote  by  some  caret ul  observers,  in  successive  ages,  after  the 
things  there  mentioned  carne  to  pass.  It  describes  the  rise  and 
fall  of  the  four  famous  monarchies  of  the  world,  the  ^o.Sj^rz««, 
Mcdo' Persian,  Grecian^  and  Rum  an ;  and  that  in  order,  with 
their  distinct  periods  :  Ihe  greatest  event  of  all,  the  incarna- 
tion of  the  Son  of  God,  is  described,  in  the  several  circum- 
Atances  of  it,  in  a  manner  that  is  truly  surprising  ;  as,  that  b*; 
should  be  born  of  a  virgin,  and  is  therefore  called  in  the  pre- 
diction ^^e  ^eerf  o/"  a  zt'o«!ff«,  Gen.  iii.  15.  which  was  fulfilled, 
,in  the  very  letter,  some  thousand  years  after.  Gal.  iv.  4.  (could 
this  be  from  an  uninspired  pen  !*)  It  describes  the  family  he 
was  to  come  of,  the  time  of  his  coming,  his  life,  offices,  death, 
lesurrection,  ascension  ;  the  opposition  he  was  to  meet  with  ; 
the  success  of  his  doctrine,  and  establishment  of  his  church  ; 
the  rise  of  antichrist,  the  progress  of  his  kingdom,  I  may  add, 
the  fall  and  ruin  thereof;  the  state  of  the  church,  and  of  reli- 
gion in  its  last  period  ;  the  resurrection  of  the  body,  the  final 
judji^iuent)  mostof  whicli  hav«  been  exactly  accomplished  ac^. 


SECT.  VI.]  OF  READING  THE  SCRIPTURE.  83 

xxviii.  25.  and  besides  their  inspiration,  they 
have  something  in  their  personal  character  to 
recommend  tlieir  writings.  Moses  God  knew 
face  to  face ;  David  was  a  man  after  God's  own 
heart ;  Solomon  the  wisest  of  men ;  Daniel  a 
person  highly  beloved  ;  John  the  favourite  dis- 
ciple of  Christ ;  and  tlie  apostle  Paul,  who 
wrote  so  great  a  part  of  the  New  Testament, 
was  caught  up  into  the  third  heavens.     These 


cording  to  tlie  scripture  plan,  and  tLe  rest  we  wait  for,  and 
■havf  here  insured. 

As  to  particular  persons,  the  scripture  anatomises  the  very 
heart,  discovers  inward  corruption  in  all  its  workings  ;  the  ge- 
neral method  of  God's  intercourse  with  believers,  enlightening, 
convincing,  comforting,  <^-r.  It  relates  their  several  tempta- 
tions, fears,  dangers,  with  the  way  and  means  of  their  deliver- 
ance and  safety  ;  their  spiritual  maladies  and  distempers,  with 
their  cause  and  cure  ;  the  comfort  and  peace  that  is  to  be  found 
in  the  way  of  religion,  and  that  followeth  obedience  ;  the  dis- 
tress, tenor,  weakness,  S^c.  that  is  the  fruit  of  apostacy  :  In 
short,  the  main  passages  of  the  Christian  warfare,  all  the  va- 
rieties of  his  case  and  expt-rience,  are  represented  in  the  scrip- 
ture. So  tliat  Providence  is  really  a  transcript  of  the  Bible. 
What  was  said  of  the  church,  that  it  is  C/iiistu.s  explicafus, 
Christ  unfolded,  may  be  said  of  Providence,  that  it  is  Uildia 
explicuta,  the  Bible  displayed,  the  several  scenes  there  laid 
down  regularly  acted  :  So  that  I  think  I  need  not  scruple  to 
call  this  a  <lemonstration,  as  strong  and  sensible,  as  a  subject 
of  this  nature  is  capable  of,  thai  he  who  governs  the  ■world  in- 
dittd  the  word. 

The  reader  will  excuse  this  digression,  which  I  thought  not 
impertinent  to  my  present  purpose:  The  more  we  are  establish- 
ed in  this  great  truth  (that  the  Bible  is  the  word  of  God),  the 
better  Christians  we  arc  like  to  be,  and  the  better  we  shall  es- 
teem and  improve  the  Bible;  and  I  cannot  but  recommend  it, 
as  a  matter  of  the  last  importance  to  the  reader,  that  he  would 
endeavour  to  build  hereon  a  firm  foundation,  and  not  take  it 
(the  divinity  of  the  Bible)  for  granted  as  a  tradition  received 
irom  liis  fathers,  and  a  truth  generally  admitted  in  the  country 
where  helives:  Such  a  faith,  in  other  places,  would  dispose  to 
fwbrage  th«  7V*«^  Creed,  or  Jlcoran,  instead  of  the  Bible. 
62 


84f  OF  READING  THE  SCRIPTURE.    [CHAP.  11* 

and  such  like  were  the  penmen  of  scripture  ; 
which  methinks  should  raise  our  esteem  of  it. 
What  veneration  do  we  often  pay  to  ancient 
writings,  that  come  to  us  under  the  names  and 
authority  of  great  men,  and  saints  (as  we  affect 
to  call  them),  though  but  weak  and  fallible  men 
lit  best,  and  have,  it  may  be,  little  but  their  an- 
tiquity to  recommend  them  1  But  here  are 
saints,  undoubted  saints,  great  and  inspired 
saints  ;  and  shall  we  not  treat  their  writings 
with  a  suitable  regard  ? 

I  might  add,  under  this  head,  that  there  is  an 
honour  put  upon  scripture  from  tlie  interest  the 
Son  of  God  had  in  the  publicatidii  of  it.  God 
has  in  these  last  days  spoken  to  us  hij  his  Son, 
Heb.  i.  2.  What  immediate  concern  he  had  in 
promulgating  the  Old  Testament  laws,  I  shall 
not  now  inquire ;  but  the  New  Testament  is 
properly  the  doctrine  and  law  of  Christ ;  it  was 
begun  to  be  spoke  bij  the  Lord  himself,  Heb.  ii.  3. 
was  confirmed  and  furtlier  enlarged  by  such  as 
he  commissioned  and  inspired ;  so  that  the  whole 
is  the  word  of  Christ,  Col.  iii.  16.  And  shall  we 
not  value  and  study  a  book  that  comes  original- 
ly from  God,  and  is  in  a  great  measure  publish- 
ed by  the  Son  of  God  incarnate  ?  O  see  that  ye 
refuse  not  him  that  speakethfrom  heaven. 

Nor  is  it  the  least  argument  of  the  scripture's 
excellency,  that  it  is  true,  infallibly  true  ;  which 
gives  it  a  preference  to  all  liuman  writings.  J  tail 
shew  thee,  says  the  angel  to  Daniel,  that  which  is 
noted  in  the  scripture  of  truth,  Dan.  x.  21.  Its 
predictions  and  prophecies  are  true,  Luke  xxiv. 
44,  45,  46.  Its  promises  are  true,  2  Cor.  i.  20. 
and  (which  I  would  more  particularly  here  take 
notice  of)  its  relations  or  histories  are  true,  and 
have  an  exactness  in  them  above  what  commoH 


ST;CT.  VI.]    OF  READING  THE  SCRIPTURE.  85 

writings  can  pretend  to.  It  describes  not  only 
the  actions  of  men,  but  the  principles  from 
whence  they  flow.  It  gives  an  accoimt  of  AM's 
faith,  and  Cain's  want  of  faith  in  their  offerings  ; 
of  Noah's  religious  fear,  when  he  prepared  the 
ark ;  of  Moses's  unbelief  and  passion,  when  he 
smote  the  reck ;  of  the  envy  of  Joseph's  bre- 
thren ;  oi"  Pharaoh's  hardness  of  heart ;  of  Sa- 
rah's infidelity ;  of  Esau's  inward  profane  tem- 
per ;  of  David's  pride,  when  he  numbered  tlie 
people,  <§'C.  And  how  valuable  is  the  scripture 
on  this  account  1  (besides  the  evidence  we  have 
from  hence  of  its  divinity).  There  never  was, 
and  never  will  be,  any  true  and  complete  history, 
either  of  England,  or  any  other  nation  ;  or  in- 
deed, of  any  great  event,  unless  an  inspired  pen 
be  employed  in  it.  Other  histories  (supposing 
the  writer  never  so  honest  and  impartial,  ac- 
cording to  his  light)  can  only  give  us  the  fact 
in  gross,  the  oiihvard  action,  but  cannot  lay  open 
the  secret  springs,  nor  disclose  the  inward  pas- 
sions, that  giXYQ  rise  to  all,  and  intermixed  with 
all.  Th«  actions  of  men  ordinarily  follow  their 
purposes  and  resolutions,  and  these  very  much 
follow  the  affections  and  passions ;  which,  how 
they  are  struck  and  moved,  is  often  a  secret  to 
the  world,  notwithstanding  the  greatest  events 
depend  thereon  :  But  these  are,  in  many  in- 
stances, clearly  displayed  in  the  s^icred  history  ; 
whereby  the  reader  receives  another  sort  of  in- 
struction and  admonition  than  he  can  have  from 
other  writings.  It  is  the  glory  of  scripture,  that 
it  is  the  word  of  timtJi,  Jam.  i.  18.  on  which  con- 
sideration we  should  value  it  the  more,  read  and 
study  it  with  more  care,  diligence,  and  affection. 
Further,  the  scripture  contains  the  most  ex- 
cellent subjects  j  the  matter  of  it  is  of  the  great- 


OF  READING  THE  SCRIPTURE.     [CHAP.  II. 

est  importance  ;  as,  its  account  of  the  creation 
of  the  world,  and  original  of  ail  things  ;  in 
which  it  gives  more  satisfaction,  in  a  short  chap- 
ter or  two,  than  all  the  heathen  philosophers 
have  done  in  their  numerous  writings  ;  many  of 
whom  are  so  far  from  telling  us  lunv  the  world 
was  made,  that  they  believe  it  was  never  made, 
but  was  eternal.  So  its  account  of  man's  apos- 
tacy,  and  the  origin  of  evil  (that  puzzling  ques- 
tion \A  the  Pagan  divinity)  ;  its  account  of  a  fu- 
ture state,  the  certainty  of  another  world,  the 
chief  good  and  final  happiness  of  man  ;  the  im- 
mortality of  the  soul,  the  nature  of  its  happiness 
in  the  separate  state ;  these  are  doctrines  of  the 
utmost  concernment  to  religion,  the  very  basis 
and  foundation  thereof,  and  all  of  them  clearlij 
discovered,  and  fully  established  in  the  Bible, 
and  there  onlij. 

The  philosophers  indeed  dispute  now  and  tlien 
about  such  subjects,  but  are  sadly  bewildered  in 
their  thoughts,  and  cannot  come  to  any  certain- 
ty in  them.  The  famous  Socrates,  it  is  known, 
was  in  suspense  concerning  the  future  existence 
of  the  soul ;  and  the  great  Cicero  speaks  back- 
ward and  forward,  and,  in  general,  expresses 
himself  rather  like  one  that  hoped  and.  desired 
the  sold  might  be  immortal,  than  one  convincedit 
was  so.  But  the  holy  scripture  sets  us  above  all 
rational  doubt  on  these  heads :  There  life  and 
immortality  is  brought  to  light.  In  my  Father^s 
house,  says  Christ,  are  many  mansioiis,  John  xiv. 
2.  And  again,  Luke  xx.  36.  speaking  of  the 
children  of  the  resurrection.  Neither  can  they  die 
(saith  lie)  any  more,  for  they  are  equal  to  the  an? 
gels :  A  testimony  of  more  weight  and  force, 
than  all  the  fine  sayings  of  the  moralists  put  to- 
gether. 


9ECT.  VI.]    OF  READING  THE  SCRIPTURE,  87 

And  how  admirable  an  account  does  it  give 
of  the  blessed  God  himself!  Of  his  nature,  at- 
tributes, perfections  ;  of  the  several  parts,  and 
the  manner  of  his  worship  :  How  pure  a  system 
of  divine  morality  does  it  furnish  us  with !  di^ 
recting  us  in  every  duty  and  office  of  life  ;  in 
every  relation  and  circumstance,  taking  us  by 
the  iiand,  as  it  were,  and  leading  us  step  by 
fitep  in  the  way  to  happiness  ;  exciting  our  fears 
by  its  terrors,  our  hopes  by  its  promises,  not 
only  of  future  glory,  at  the  end  of  our  work,  but 
by  promises  of  inward  assistance,  whilst  in  our 
work. 

I  might  add  as  another  most  important  sub- 
ject peculiar  to  the  scripture,  (viz. J  the  doc- 
trine of  the  Mediator  :  here,  and  here  only,  we 
liave  an  account  of  the  great  hmianuel ;  of  his 
birtli,  life,  death,  resurrection,  ascension ;  of 
his  offices  \  of  his  Spirit ;  the  end  of  his  suffer- 
ings ;  the  atonement  made  thereby  ;  and  of  tlie 
special  privileges  the  church  enjoys  by  his 
means :  Such  as  justification,  adoption,  and 
sanctification,  8^c.  The  two  great  articles  of  all 
religion,  pardon  of  sin,  and  the  hopes  of  heaven, 
are  so  entirely  founded  on  scripture  revelation, 
that,  where  that  is  wanting,  there  is,  there  can 
be  no  sufficient  certainty  of  either.  Here  we 
are  informed,  that  God  is  in  Christ,  reconciling 
the  n'orhl  unto  himself,  not  ini'puting  tlieir  trespasses 
wito  them,  2  Cor.  v.  19.  And  here  we  are  assur- 
ed of  a  recompence  at  the  resurrection  of  the 
just ;  points  wliich  no  book  in  the  world  can  give 
full  satisfaction  in,  that  does  not  derive  from  the 
Bible,  indeed  the  light  of  nature  may  help  us 
to  infer,  or  rather  conjecture,  that  God  will  re- 
ward good  men  ;  that  their  honesty,  sobriety, 
beneficence,    and  charity,    shall  not  be  oyer- 


88  OF  READING  THE  SCRIPTURE.    [cHAP.  II. 

looked :  But  that  apostate  creatures,  conscious 
to  thcmf elves  of  so  much  guilt,  should  expect 
an  eternal  reward ;  tliat  all  tiieir  iniquities  should 
be  pardoned,  and  that  God  sliould  bestow  upon 
them  a  crown  of  life,  an  edxcedi/isi-  eternal weiiiJit 
oj^  glory,  the  knowledge  of  this  is  wholly  owing 
to  the  Bible.  Whatever  excellency  maybe  sup- 
posed iii  the  virtues  some  value  theinsehes  upon, 
they  arc  far  from  meriting  heaven  ;  nor  can  any 
principle  of  natural  light  assure  them  of  heaven 
as  the  reward  thereof  For  ought  they  know, 
or  can  know,  all  their  little  imperfect  services 
are  repaid,  and  more  than  repaid,  by  the 
bounty  of  commoii  providence,  in  the  present 
life.  \io  that  it  is  from  the  Bible  onlij  that  the 
Gjreat  doctrines  and  subiocts  of  reliirion  can  be 
learnt.  Tli's  gives  the  only  account  of  some, 
and  the  clearest  account  of  all  of  them.  And 
sh^.11  we  neglect  a  book  that  is  thus  excellent, 
and  thus  instructive  ? 

4.  Consider  the  great  usefulness  of  the  holy 
scripture  to  all  the  purposes  of  the  Christian's 
life,  and  in  all  the  variety  of  his  case  and  cir- 
cumstances :  It  is  profitable  for  doctrine^  for  re- 
proof for  conrct'on,  kc.  2  Tim.  iii.  16.  It  is 
a  complete  rule  of  faith,  a  perfect  directory  for 
practice  :  Ye  err,  nol  knoxthig  the  scriptures^ 
Matt.  xxii.  29.  It  is  a  light  to  the  feet^  and  a 
IcLJHp  to  the  path^  Psal.  cxix.  10.5.  It  is  a  pre- 
servative in  time  of  temptation,  F,ph.  vi.  17. 
Matt.  iv.  7.  And  against  sin,  Fsal.  cxix.  11. 
/  ha^x  hid  thy  'word  in  ray  hearty  that  I  might  not 
sin  against  thee.  Hereby  is  the  Christian  warned, 
Psal.  xix.  1 1 .  and  cautioned,  Fsal.  xvii.  4.  By 
the  'ccord  of  thy  lips  1  hate  kept  myself  from  the 
paths  of  the  destroyer.  Treasure  up  the  w^ord 
of  God  in  your   minds,  hide  it  in  your  hearts. 


SECT.  VI.]     OF  READING  THE  SCRIPTURE.  89 

and  you  will  not  so  easily  yield  in  time  of  temp- 
tation, whilst  the  authority  of  the  divine  law 
stares  yon  h\  the  face,  and,  like  a  drawn  sword, 
stands  before  your  eyes. 

And  then  liow  great  tlie  sup})ort  the  serious 
Christian  derives  from  hence  in  time  of  adver- 
sity  ?  Unless  thij  laze  /aid  been  my  delight,  saitli 
David,  IliadperisJiedinmy  afflictioii,  Psal.  cxix. 
92.  It  affords  you  examples  of  suffering  saints, 
highly  instructive  ;  it  tells  you  of  their  faith, 
patience,  resignation,  and  composure  in  the 
sharpest  trials  and  conflicts  ;  it  sets  before  you 
great  and  precious  promises,  2  Pet.  i.  5.  exactly 
suited,  one  or  other  of  them,  to  your  case, 
whatever  it  be  :  It  acquaints  you  with  the  reason, 
design,  and  tendency  of  your  troublesome  ex- 
ercises ;  that  it  is  only,  if  7ieed  he,  that  you  are 
in  heaviness  for  a  season  ;  that  though  your  af- 
flictions be  not  joyous,  but  grievous,  they  yield 
tlie  peaceable  fruits  of  righteousness ;  that  all 
sliall  nw^kjbr  good,  and  work  for  you  ajar  more 
exceeding  and  eternal  weight  of  glory.  This, 
and  a  great  deal  more,  the  scripture  will  inform 
you  of,  relating  to  your  afflictions.  You  here 
read  of  the  patience  of  Job,  and  see  the  end  of 
the  Ijord,  Jam.  v.  11.  and  from  all  may  collect 
matter  of  the  highest  support  and  consolation 
in  all  your  troubles. 

I  might  subjoin,  that  the  holy  scripture,  and 
delight  therein,  is  the  great  means  of  the 
Christian's  fruitfulness,  as  the  psalmist  intimates. 
Blessed  is  the  man  whose  delight  is  in  the  law  of 

the  Lord. He  shall  be  like  a  tree  planted  by 

the  rivers  of  water,  which  hrngs  forth  his  fruit 
in  season,  Fsal.  i.  1,  2,  3.  What  a  brook,  or 
canal  of  water  is  to  a  tree  planted  on  its  banks, 
that  is  the  law  of  God  to  the  believer  ;  he  de* 


&a  OF  READIKG  THE  SCRIPTURE.    [CHAP.  II. 

rives   refreshing  streams  from   thence:    /  Xi'ill 
never  forget  thy  precept^  (saith  that  devout  man) 
Jbr   xcilh    tJtem   tJiau   hast   qiiiclicned   vie,    Psal. 
cxix.  93. 

Once  more,  let  it  be  considered,  that  the  lioly 
scripture  is  the  vehicle,  as  I  may  call  it,  of  the 
Spirit ;  it  not  only  reveals,  but  gives  the  Spirit, 
i.  e.  is  one  means  by  which  it  is  given,  at  first 
given.  Gal,  iii.  2.  Ye  received  the  Spirit  by  the 
hearing  of  faith  (or  by  the  gospel) ;  and  given 
in  greater  measures.  The  Spirit  aCcomp^ies 
the  word,  and  affords  conviction,  light**  and 
influence,  and  further  measures  thereof  <to  the 
believer,  whilst  he  is  seriously  conversant  there- 
with. Not  but  that  a  man  may  find  himself 
instructed  and  admonished  in  reading  Seneca, 
Antonine,  Ejncietiis,  Flittarch,  and  others  of  the 
more  refined  moralists  ;  but  as  the  Bible  carries 
divine  morality  higher  (without  any  of  the 
errata  and  alloys  that  are  mixed  with  their  rules) 
so  there  is  a  divine  energy  and  power  attending 
the  study  of  it,  which  is  pecidiar  to  itself:  And 
indeed  this  is  one  of  the  chief  glories  of  our 
Bible.  I  grant,  that  if  we  only  consider  it  as 
an  external  re^elation,  it  exceeds  all  other 
writings  in  the  world :  Bu.t  here  is  its  great 
distinction ;  in  this  consists  an  eminent  part  of 
its  usefulness  and  comfort,  that  it  is  the  word  and 
doctrine  ^f  the  Spirit;  which  the  Spirit  emi- 
nently owns  by  his  gracious  communications  j 
gradually  enliglitening,  purifying,  transforming 
the  Christian  ;  impressing  the  mind,  writing  the 
law  in  the  heart,  and  changing  him  into  the 
divine  image  from  glory  to  glory,  2  Cor.  iii.  18. 
Well,  these  and  such  like  are  the  purposes  the 
scriptures  serve  for  j  these  are  among  the  ad- 
vantages you  may  reap  by  a  diligent  and  devout 


SECT.  VI.]     OF  READING  THE  SCRIPTURE.  9^ 

conversation  witli  them.  O !  be  not  such  ene- 
mies to  yourselves,  as  to  cast  by  this  sacred 
book.  Let  not  the  dust  on  your  Bibles  witness 
to  your  neglect  and  contempt  of  them. 

There  are  many  high  encomiums  the  ancient 
writers  of  the  churcli  have  bestowed  upon  the 
liojy  scriptures :  Chryso^tom  calls  them  the  medi-  ^f^"';..*'" 
cine  of  the  soul  (rr,?  4'^%'if  faffz-ajfa)  a  repository  ^^*^*  *"' 
of  spiritual  remedies,  the  Christian's  consola- 
tion in  all  his  troubles,  his  armour,  his  weapons  ; 
adding,  "  what  food  is  to  the  body,  that  the 
"  reading  of  the  scripture  is  to  the  soul :  It  is 
"  spiritual  nourishment,  and  renders  the  soul 
"  stronger,  more  constant  and  philosophical ; 
*'  not  suffering  it  to  be  carried  away  Avith  absurd 
"  imaginations,  but  making  it  pure  and  light- 
"  some,    gives   it    wings   to    carry   it    up    to 

"  heaven" and  elsewhere,  "great  is  the  good 

"  of  skill  ill  the  divine  writings ;  this  makes  a 

"  philosophical   sold  ;  this  forms  a  m.an  to  be 

*'  acceptable  ;  this  makes  him  mind  not  things 

"  present,  but  to   fix  his  tiioughts  on  the  other 

"  world  and  life.'*     And  in  one  of  his  sermons 

on   Matt,  he   calls  it  "  a  quiet  haven,  an  im- 

"  pregnable  wall,  a  tower  that  cannot  be  shaken ; 

"  an  armour  strong  and  untouched,  glory  that 

"  cannot  be  lost,  continual  joy  and  delight." 

Ho   adds,    "  Whatever    can   be    thought    of, 

"  amiable,  and  any  way  good,  commerce  with 

'*  the  holy  scriptures  will  afford  all  that."  Isidore 

calls  it,  scales  by  which  we  may  ascend  to  God.  Prole- 

Aiislin   calls   it    a   fountain   of  salvation   from^"*"-  '" 

whence  w^c  fetch  remedies  against  our  passions,   ''   ' 

and  expressing  his  preference  of  it  to  all  other 

writings,     says,    Airferantur    de    medio    chartoe  ^^^^.^^^^ 

nostrce,  &c.     "  Take  away  our   books,  let  thein  Psal. 

^'  book  of  God  be  brought  forth,  hear  Christ,  Hii. 


92  OF  READING  THE  SCllirTURE.    [cHAP.  11. 

"  hear  the  truth  speaking.'*  And  a  mulcitiide 
of  passages  in  the  same  strain  might  be  recited  ; 
but  it  is  needless  after  what  has  been  said  :  And 
indeed  the  Apostle  comprehends  ail  in  these 
words,  2  Tim.  iii.  15.  17.  That  tlie  holy  scrip- 
tures are  able  to  make  tvise  to  salvation,  to  make 
the  man  of  God  perfect,  thoroughlij  furnished  to 
every  good  'work.  O  Christiaiis !  attend  your 
duty  and  interest :  Blessed  are  they  that  delight 
in  God' slaw,  Psal.  i.  2.  Blessed  is  he  that  readeth 
the  *words  of  this  prophecy.  Revel,  i.  3. 

5.  Let  me  oifer  another  argument  {viz.')  That 
the  reading  and  conversing  with  the  holy  scrip- 
tures in  the  manner  prescribed,  is  a  part  of 
worship  that  we  owe  to  God,  and  a  means  of 
■  special  delightful  converse  with  him.  Hereby 
we  pay  an  homage  to  the  blessed  God,  own  his 
authority,  his  right  to  give  laws,  and  our  sub- 
jection to  him.  When  you  take  the  Bible  into 
your  hands  to  read  (wirh  a  temper  that  suits 
devotion)  you  do,  as  it  were,  say,  Lord,  thou 
art  our  King,  thou  art  our  lau'giver  ;  these  are 
thy  edicts,  thy  commands,  tn'hich  I  receive  and 
embrace  as  the  great  standard  of  my  religion,  the 
ride  of  my  thoughts,  words  and  actions :  I  am 
now  at  thy  foot  to  hear  what  God  the  Lord  will 
speak :  And  then  as  you  expect  internal  teach- 
ing, heart-impressions  (as  you  may  and  ought) 
in  and  by  the  reading  of  the  word,  there  is  an 
inward  and  most  profound  worship  offered  to 
God  therein.  You  acknowledge  him  sovereign 
of  the  heart,  guide  and  director  of  the  mind, 
perfectly  acquainted  with  yoiu'  frame,  your 
thoughts,  affections,  Cs-c.  all  which  you  subject 
to  him,  waiting  for  the  healing,  rectifying, 
sanctifying  influences  of  his  Spirit,  by  the  w^ord. 
And  how  acceptable  a  service  nuist  this  be  ? 


SECT.  VI.]      OF  READING  THE  SCRIPTURE.  93 

How  pleasing  to  God,  as  well  as  profitable  to 
ycuvselves  ? 

And  it  is  a  means  (as  I  hinted)  of  the  most 
grateful  intercourse  with  God  :  This  many  de- 
vout Clu'istians  have  experienced  ;  their  hearts 
have  sometimes  burned  within  them,  v/hile  they 
have  been  searching  the  scriptures,  reflecting, 
meditatiDg  on  them,  and  improving  tlicm  (in 
the  way  mentioned.)     Here  God  and  the  soul 
speak  together;  God  speaks  in  the  word,  and 
the    soul,    in  the   exercise   of  suitable  graces, 
speaks  to  God  ;  as,  faith,  sorrow,  resentment, 
complaint    against    itself,    desire,    resignation, 
love,  praise,  gratitude,  <^r.     And  how  delight- 
ful a  work  is  this  !    It  gives  an  heavenly  tincture 
to   the   mind,    excites   spiritMal   passions,    and 
spreads  a  divine  solace   and  pleasure  through 
the  faculties.     Try  the  method  I  am    advising 
to,  and  you  will  find  it  so ;  no  doubt,  the    ex- 
ceeding   satisfaction    and    entertainment    the 
psalmist  met   with  in    God's   statutes,  were,  in 
■part,  owing  to  this.     They  arc   truly  excellent, 
1  grant,    and   delectable,    as  they   contain   an 
history  of  past  things,  predictions  and  promises 
of  future  things,  and  as  they  are  a  perfect  rule 
of  holy  living.     But  the   sweetness  and   solace 
he  found   in  them,  did,  1  presume,  resiilt,  in 
some  measure,  from  the  intercourse  and  com- 
munion he  had  with   God  by  means  thereof. 
Hence  tliey  were  his  songs  in  the  house  of  his 
pilgrimage ;  his  heritage  for  ever ;  the  rejoicing 
o/his  heart,  Psal.  cxix.   54.  111.     More  to   be 
desired  than  gold,   yea   than  much  fine  gold  ; 
sweeter  than  the  honey,  or  tJie  honey-comb,  Psal. 
xix.  10.     And  could   we  converse   with  them 
with  Vavid*s  spirit  and  temper,  we  should  ex- 


94}  0¥  READING  THE  SCHIPTURE.    [chAP.  IT. 

perience  the  same   in   them   he    did.     I  will 
only  add, 

6.  \'rhtrh  was  touched  before  on  another 
head,  and  for  anotlier  purpose,  that  the  Spirit 
of  God  lays  so  great  stress  upon  this,  that  he 
dif^t'wgu'islies  men  hy  their  regard  to^  or  neglect 
of  the  scriptures.  Hence  he  fetches  his  cha- 
racteristics of  good  and  bad  men.  How 
plainly  is  this  implied  in  the  first  psalm  ?  Blessed 
is  the  man  who  'walketh  not  in  the  cotmsel  of  the 
ungodly^  &c.  hut  his  delight  is  in  the  law  of  the 
Lord^  &c.  ver.  1,  2.  where  he  describes  the 
pious,  the  godly,  the  blessed,  by  their  delight 
in  God's  law ;  and  adds  v.  4.  The  ungodly  are 
not  so  :  (i.  e.)  they  are  not  blessed  as  the  godly 
are ;  nor  do  they  delight  in  the  divine  law  as 
the  godly  do.  So  that  there  are  two  sorts  of 
persons  distinguished  by  most  essential  cha- 
racters ;  the  one  make  the  law  of  God  their 
rule,  their  study,  their  counsel  and  delight; 
the  other  walk  in  counsels  of  their  own,  in  the 
ways  of  their  heart,  and  in  the  sight  of  their 
eyes  ;  and  as  for  God's  judgments,  they  are  far 
above,  out  of  tJieir  sight,  Psal.  x.  5.  They  live 
without  God  and  his  law  in  the  world.  And 
can  there  be  a  greater  argument  to  love  and 
delight  in  the  holy  scriptures  ?  It  is,  you  see, 
the  property  and  character  of  a  saint,  and  the 
neglect  of  it  the  mark  of  a  reprobate  ;  those 
worthless  creatures,  that  chaff  the  wind  driveth 
away,  and  which  shall  be  burned  up  with  un- 
quenchable fire ! 

And  thus  I  have  set  before  you  several  argu- 
ments to  enforce  the  exhortation  I  have  given 
to  a  serious  devout  converse  with  the  word  of 
God  in  your  oratories.    Do  not  despise  what 


SECT.  Vf.]      QF  READING  THE -SCRIPTURE,  ^ 

has  been  said ;  do  not  omit  so  great,  so  ne- 
cessary and  important  a  duty  any  longer.  If 
hitherto  yon  have  neglected  it,  now  address 
yourselves  to  it ;  resolve  henceforward  to  esteem 
and  use  your  Bible  more,  and  allow  it  a  place 
in  yoiu'  constant  daily  secret  worship.  Say  not 
this  is  the  business  of  divines  and  recliLses 
(})ersons  sequestered  from  the  world  ;)  it  is  the 
business  of  all  Christians,  of  every  one  that  has 
a  due  regard  to  the  safety  and  prosperity  of  his 
immortal  soul.  Let  the  ivord  of  God  dwell 
richly  in  i/ou,  saith  the  apostle.  Col.  iii.  16. 
wliich  exhortation  he  directs  to  Christians  .in 
common.  "  Hearken  to  this  (saith  an  eminent 
^OPather  in  a  discourse  upon  the  text)  "  oVoi  is;\Chryso-*. 
*'  xo(TiJ.vAo\  -c^dvltq  oj  |3jwTiHol,  as  many  as  are  men"^^""'* 
"  oi  the  world,  secular  men,  and  have  wives 
"  and  children  under  your  care  ;  observe  how 
"  he  conunands,  even  you  especicdly,  to  read  the 
'*  scriptures,  and  that  not  by  the  bye,  but  with 
"  a  great  deal  of  diligence.'*  And  elsewhere 
'he  gives  a  reason  why  tlie  reading  of  the  scrip- 
tures «5  more  necessary  Jbr  them,  than  even  for 
retired  ecclesiastics.  "  They  that  live  in  the 
'*  world,"  says  he,  "  being  most  exposed  to  the 
"  danger  of  being  wounded  (i.  e.  injured  in 
*'  their  minds  and  frame)  have  most  need  of 
"  medicines."  Do  not.  Christians,  distinguish 
away,  and  shift  off  from  yourselves  a  duty  which 
so  nearly  concerns  you,  and  which  you  should 
.look  upon  as  your  privilege,  as  really  it  is. 
^God  hatli  shewn  you  his  word,  his  statutes,  and 
his  judgments  ;  he  hath  not  dealt  so  with  every 
nation,  praise  ye  the  Lord:  Be  thankful  for 
this  greatest  of  favours,  and  make  suitable  im- 
provement of  the  gooilness  of  God  herein. 


96  OF  READING  THE  SCRIPTURE.    [CHAP.  H, 

What  would  such  a  man,  as  the  accounts  we 
have  of  Socrates  represent  liim  to  have  been, 
have  given  for  a  book  of  so  much  wisdom,  and 
divine  philosophy,  as  the  Bible  ?  And  shall 
Christians,  that  have  it  in  tlieir  hands,  and  that 
with  all  manner  of  advantage  for  the  under- 
standing it,  set  light  oy  it  ?  Lay  it  aside,  as  a 
useless  thing !  And  in  the  mean  time  (which  is 
too  common  a  case)  prefer  the  sorriest  trash,  a 
romance,  a  play-book,  or  other  impure  navel 
to  it !  How  many  seem  to  be  of  the  wretch's 
mind,  that  profanely  declared,  he  found  more 
sweetness  in  one  of  Pindar's  Odes,  than  in  all 
PauP^  Epistles.  Common  civility  indeed  may 
restrain  them  from  expressing,  in  words,  such 
indecencies  and  rudeness  in  a  Christian  coun- 
try ;  but  their  conduct  gives  broad  hints  they 
have  not  a  much  better  taste  of  things.  You 
may  visit  the  closets  of  some  pretending  to  wit 
and  learning  (I  have  reason  for  what  I  say) 
and  find  neitlier  Bible,  or  any  book  upon  the 
scripture  tliere.  Homer,  Juveiial,  Ovid,  and 
other  licentious  poets,  are  all  the  saints  they 
converse  with ;  and  these,  you  will  see  in  the 
exactest  order,  vshining  in  all  the  ornaments 
art  can  enrich  them  with  ;  whilst  the  oracles  of 
I  heaven  are  quite  justled  out,  out  of  the  heart, 
the  house,  and  trampled  under  foot!  But, 
blessed  Lord!  there  are  chaster  bre<ists,  more 
divine  souls  ;  all  do  not  thus  despise  the  inestimable 
treasure  of  thy  word.  Let  not  thy  Jdngdom,  thy 
laxv,  thy  gospel  be  taken  from  us  ;  that  it  may  be 
given  to  a  ?iatio7i  bringing  forth  the  fruits  thereof 
But  I  must  check  myself.  Reader,  I  have 
somewhat  largely  set  before  thee  a  duty  of  ex- 
Qeeding  moment ;  and  do  here  call  upon  thee, 


to 


SECT.  VII.]  OF  MEDITATION.  9? 

as  thou  regardest  thy  allegiance  to  the  great 
Sovereign  and  Lawgiver  of  the  church  ;  as  tlioli 
tenderest  the  favour,  the  peace  and  comfort  of 
a  pure  heart,  and  upright  conscience,  not  to 
neglect  it.  O  !  cast  not  God's  laws  behind  thy 
back  ;  read,  study,  love,  and  live  thy  Bible ! 


SECT.  VII. 

Of  Meditation.  The  Duty  described. 
Subjects  proper'  for  Meditation.  Of 
more  set  and  solemn  Meditation. 

2.  I  Now  proceed  to  another  part  of  the  work, 
and  duty  of  retirement  (viz.)  Meditation ^ 
which  the  reading  the  scriptures  may  botli  dis- 
pose you  to,  and  assist  you  in.  As  to  its  nature 
(to  give  you  a  sort  of  a  description  of  it)  it  is  a 
Jixed  solemn  survey,  or  consideration  of  some  or 
other  subject  of  religion,  in  order  to  raise  the 
qffecfioilSy  form  pious  y^esolutions,  improve  the 
mi)ul,  and  converse  "with  God :  Where  you  see, 
I  suppose,  a  particular  subject  chosen,  and  this 
a  divine  subject ;  something  that  concerns  reli- 
gion, or  may  at  least  be  improved  to  a  religious 
purpose  :  By  which  I  distinguish  this  kind  of 
meditation  from  thinking  or  reflecting  on 
common  things,  in  a  common  way ;  as,  upon 
secular  business,  arts,  sciences,  news,  8^c.  I 
add,  it  is  a  fixed  solemn  consideration  of  a 
subject ;  in  which  it  differs  from  more  slight  and 
transient  thinling,  even   upon   di\ine  matters  : 


OS  OF  MEDITATION.  f CHAP.  II. 

It  is  a  designed  close  examination  of  this  or  that 
argument,  or  text,  searching  into  its  mear.ing  ; 
laying  open  the  treasures  of  truth  contained  in 
it ;  making  application  of  all  to  ourselves,  by 
way  of  admonition,  reproof,  exliortation ; 
mixing  spiritual  affection"  tlierewith,  a»  sorrow, 
repentance,  self-indignation,  lox^e,  joy,  <^v. 
endeavouring  by  all  to  carry  on  some  intercourse 
with  heaven.  This  is  the  exercise  I  am  recom- 
mending to  you  ;  concerning  which  l£t  me  pro- 
pose a  few  things. 

1.  That  this  kind  of  meditation  is  not  a 
matter  of  pure  indifterency,  or  a  free-will  offer- 
ing ;  which  may  be  expected  from  the  zeal  erf 
more  eminent  Christians,  but  may  be  omitted 
without  guilt  or  loss  :  But  it  must  be  considered, 
with  respect  to  many,  as  a  diiti/,  and  what  we 
are  und6r  great  obligations  to.  Something  of 
it  seems  implied  in  that  precept  to  the  children 
of  Israel,  Deut.  xi.  18.  Therefore  shall  ye  lay 
up  these  wy  xvords  in  your  heart,  and  in  yoiir 
soul,  and  bind  them  f(yr  a  sign  upon^your  hand, 
that  they  may  he  as  frontlets  hetrceen  your  eyes  : 
(i.  e.J  they  were  to  read  them,  digest  them, 
consider  them,  ruminate  and  descant  upon  them, 
revolving  them  in  their  minds,  and  conversing 
with  them  on  all  occasions.  All  this  the  pro- 
phet may  import,  and  consequently  includes 
meditation.  And  yet  m.ore  express  to  our  purpose 
is  the  command,  John  i.  8.  2'his  hook  of  the 
law  shall  not  depart  out  of  tJiy  mouth,  but  thou 
shalt  meditate  therein  day  and  night,  that  thou 
may  est  observe  and  do  according  to  all  thafs  xtritten 
therein  ;  for  then  thou  shalt  -make  thy  tvay  prosp^ 
roiis,  and  then  thou  shalt  have  good  success  : 
AVhick  certainly  must  intend  more  than  a  bare 
reading,  how  frequent  soever.     Thou  shalt  medi- 


SECT.  VII.]  OF  MfiDlTATION.  99 

tate  therein  aay  and  nighty  that  thou  mayest  ohseixe 
and  do.  We  are  to  fix  the  mind  upon  God's 
law,  in  order  to  form  the  heart,  and  reguhite  the 
life  thereby.  So  Psal.  iv.  4.  Stand  in  aii:e,  and 
sin  not,  coinmune  Tiith  your  hearty  upon  your  be d^ 
and  he  still,  Selah :  Upon  your  bed,  or  in  your 
bed-chamber,  as  the  Hebrew  word  (^Alishcab) 
may  be  rendered  (i.  e.)  in  your  oratory  or 
closet ;  which  may  not  improperly  be  referred 
to  the  employment  we  are  now  speaking  of. 
And  thus  we  may  take  that  of  the  a})ostle,  CoL 
iii.  16.  Let  the  word  of  Christ  dwell  in  you 
richly  in  all  xcisdom,  teaching  and  adrnonishing 
one  another,  &c.  or  your  own  selves  (lauTKr, 
•vosmet-ipsos,  as  the  vulgar  Latin  renders  it) 
which,  as  it  is  agreeable  to  the  original,  so  it 
cannot  be  thought  impertinent  in  this  place  ; 
and  consequently  may  be  understood  as  an 
express  command  for  meditation.  We  are  to  lay 
up  the  word  of  Christ,  furnish  our  minds  witli 
it,  and  then  apply  it  to  our  own  hearts,  by  way 
of  instruction,  admonition,  ^r. 

And  the  same  is  recommended  to  us,  by  the 
examples  of  good  men  recorded  in  scripture. 
Isaac  went  out  to  meditate  in  the  even-tide.  Gen. 
xxiv.  63.  a  practice  that,  probably,  he  had  been 
trained  up  in,  by  the  religious  care  of  his  Father 
Abraham,  as  part  of  that  way  of  the  Lord  ho 
would  command  his  houshold  to  keep,  Gen. 
xviii.  19.  And  how  frequently  do  we  find  the 
devout  David  thus  employed  ?  Sometimes  he 
meditated  on  the  word  of  God,  Psal.  cxix.  15, 
"23.  48.  78.     Sometimes  on  the  works  of  God, 

Psal.  Ixxvii.  12. cxliii.  5.     On  the  works  of 

nature,  Psal.  civ.     On  the  works  of  providence, 
Psal.   cxliii.   5.     Sometimes    on   God   himself, 
Psal.  Ixiii.  6. — civ.  24.     Nor  did  he  only  now 
H  2 


100  OF  MEDITATION.  [CHAP.  II, 

and  then  glance  at  such  subjects,  ffiink  on  them 
occasionally  ;  but  addressed  himself  to  the  work 
with  zeal  and  solemnity.  Mine  eyes  prevent  th(? 
7iight-watclies,  saitli  he,  that  I  migJit  meditate  on 
thy  "ivord,  Psal.  cxix.  148.  I  remember  thee  upon 
my  bed,  and  meditate  on  thee  in  the  mght-rcatches, 
Psal.  Ixiii.  6.  And  again,  PsaL  cxix.  97.  O 
horc  love  I  thy  laii\  it  is  my  meditation  all  the 
day* 

I  might  urge  the  greatest  example  of  all  to 
confirm  this  duty  (viz.)  that  of  the  Lord  Jesus, 
I  before  observed,  he  retired  not  only  for  prayer, 
but  meditation ;  of  which  the  scripture  givees' 
several  hints,  though  we  have  not  the  particular 
instances  of  his  meditations :  For  there  were 
many  more  things  that  Jesus  did  (by  way  of 
devotion,  no  question,  as  well  as  miracle)  which 
are  not  written  in  the  gospel-history,  John  xxi. 
Saints  25.  "  Christ,  says  Mr.  Baj:ter,  was  used  to  a 
Res'.,  p.  «  solitary  garden,  that  even  Judas,  M^hen  he 
?io.  a  came  to  betray  him,  knew  where  to  find  him, 
"  John  xviii.  1,  2.  And  though  he  took  his 
"  disciples  thither  with  him,  yet  did  he  separate 
"  himself  from  them  for  more  secret  devotion, 
"  Luke  xxii.  41.  And  though  his  meditation 
".  be  not  directly  named,  only  his  prayer ;  yet 
"  it  is  very  clearly  implied.  Matt.  xxvi.  38,  39. 
"  His  soul  is  first  made  sorro"s\^ul,  with  the  bitter 
"  meditation  on  his  deatli  and  suffering ;  and 
"  then  he  poureth  it  out  in  prayer,  Mark  xi\'. 
"  24.'*  So  that  we  have  both  precept,  and  ex- 
ample for  this  exercise  ;  it  is  what  God  has  com- 
manded, and  what  good  men  have  practised, 
which  is  sufficient  to  place  it  in  the  number  of 
duties,  and  shew  our  obligations  to  it. 

2.  The  subjects  proper  tor  meditation  are  ex- 
ceeding many  j  enough  to  entertain  and  employ 


SECT.  VII.]  OF  MEDITATION.  101 

the  Christian  through  his  whole  life.  Any  text 
of'  the  Bible  that  you  know  how  suitably  to  im- 
prove, any  doctrine,  or  article  of  religion  may 
be  chosen  for  the  subject  of  your  meditation ; 
as,  the  existence  of  God,  the  divine  attributes, 
(any,  or  all  of  them)  the  works  of  nature  and 
providence ;  the  certainty  of  religion  -,  the 
vanity  of  the  world ;  the  depraA  ity  of  human 
nature  ;  the  grace  of  God  in  redemption  ;  the 
person  and  offices  of  Christ ;  his  incarnation, 
example,  life,  death,  resurrection,  ascension, 
intercession  ;  the  offices  of  the  Holy  Spirit,  en- 
lightening, quickening,  convincing,  convert- 
ing; the  several  graces  of  the  Christian,  as 
faith,  repentance,  love  to  God,  meekness,  hu- 
mility, justice,  temperance,  charity  ;  the  duties 
of  our  respective  relations,  as  parents,  children, 
husbands,  wives,  S^c.  the  sins  and  miscarriages 
of  our  thoughts,  words  and  actions  ;  tlie  duties 
of  the  closet,  of  the  family,  of  the  assembly, 
S^c.  the  four  last  things,  death,  judgment, 
heaven  and  hell :  These,  sometimes  one,  some- 
times another  of  them,  with  a  great  variety 
more,  may  be  the  subjects  of  your  meditation. 

And  that  you  may  not  be  at  a  loss,  but  always 
have  your  text  ready,  I  would  advise  that  you 
note  down  a  number  of  subjects,  as  they  occur 
to  you,  either  in  a  distinct  book,  kept  for  that 
purpose,  or  in  some  leaves  of  your  diary.  If 
you  meet  with  any  thing  in  reading,  which  may 
furnisli  you  with  a  suitable  subject,  and  supply 
you  with  useful  hints  in  the  management  of  it ; 
have  a  reference  to  it  in  your  paper,  that  you  may 
bring  it  into  your  oratory,  on  occasion :  And 
the  like  assistance  you  may  have  from  the 
sermons  you  hear.  Suppose  you  hear  two  or 
thr#e  a  week,  one  or  other,  it  may  be,  each  of 


102  OF  MEDITATION.  [cHAP.     II 

these  will  ^ve  yon  a  text  for  your  closet :  As  if 
the  text  in  public  be.  Mat.  vi.  19,  20.  Lay 
7iot  up  for  yourselves  treasures  on  earth,  &c.  or 
Matt.  xvi.  26.  What  is  a  man  projited,  if  he 
should  gain  tlie  uphold  world,  and  lose  his  own 
\  soulP  Or  Rom.  via.  I.     lliere  is  7io  condemnation 

to  them  that  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit.  When  you 
return  to  your  closet,  you  may  write  down  one 
or  other,  or  all  of  these  texts,  and  make  use  of 
theiTj  in  your  meditations,  on  proper  occasions  ; 
in  which  the  sermon  w  ill  ordinarily  assist  you, 
both  with  respect  to  matter  and  method.  And 
let  me  add,  that  did  you  hear  sermons  with  this 
design  and  view,  you  Avould  hear  with  more  at- 
tention, care,  and  diligence  ;  and  with  more 
advantage  to  yourselves  than  is  common. 

3.  The  meditation  I  intend  (upon  any  of  these 
divine  subjects)  is  a  set  solemn  thing,  in  wliich 
it  differs  (as  was  in  part  hinted  before)  from 
occasional  reflections  ;  such  as  one  may  have 
walking  in  the  street,  or  field ;  when  in  the 
shop,  in  company,  or  business.  A  spiritual 
mind  will  be  often  sallying  out,  and  transiently 
saluting  tliis  or  that  divine  subject,  even  though 
it  cannot  stay  upon  it.  But  besides  this,  there 
is  a  mo-^e  solewn  meditation,  when  a  person 
addresses  himself  to  the  work  vvith  design,  and 
carries  it  on  for  some  time  ;  and  this  is  the  me- 
ditation I  am  now  considering. 

4.  It  may  be  allowable  in  your  meditations  to 
reflect  upon  a  variety  of  sid^jects  successively,  at 
one  and  the  same  time  ;  as  on  the  four  last  things, 
death,  judgment,  heaven  and  hell ;  or  upon 
several  particulars  of  the  chapter  you  have  last 
read ;  upon  some  occurrences  of  the  day,  and 
the  like.     And  though  this  sort  of  meditation 


.SECT.  VII.]  OF  MEDITATION.  103 

is  less  perfect,  and  ordinarily  less  profitable  ; 
yet  to  some  it  is  more  practicable,  and  what 
they  can  more  easily  attain  to,  than  that  which 
is  confined  to  one  subject.  Persons  of  weak 
heads,  and  little  invention,  know  not  how  to 
keep  their  thoughts  fixed  tor  any  time  to  one 
thing ;  nor  can  they  find  matter,  in  a  single 
subject,  to  supply  a  meditation  :  In  which  case 
this  more  unconfined  meditation  may  be  in- 
dulged, nor  is  it  without  its  use.  No  doubt 
you  may  profitably  go  from  one  subject  to  ano- 
ther, and  take  in  several  at  once,  bestowing  such 
reflections  upon  each,  as  readily  and  with  ease 
offer  themselves. 

But  5.  Ordinarily  it  will  be  best  to  fix  upon  a 
particular  subject,  and  keep  to  that,  explaining 
and  applying  it  as  you  arc  able ;  and,  as  was 
said  above,  let  it  be  chosen  before-hand,  that  you 
may  not  spend  that  time  in  seeking  your  text, 
which  should  be  employed  in  improving  it. 
Having  the  subject  before  you,  proceed  in  your 
work.  Suppose,  for  instance,  heaven  be  your 
subject,  you  are  first  to  consider  what  heaven 
is,  enquire  into  the  several  ingredients  of  its 
happiness  (viz,)  as  a  state  of  deliverance  and 
freedom  from  sorrow  and  suffering,  from  sin  and 
imperfection.  Rev,  xxi.  4.  Heb.  xii.  13.  as  a 
state  of  rest.  Rev,  xiv.  1 3,  S^-c,  Next  repre- 
sent to  yourselves  such  arguments  and  consi- 
derations as  prove  that  there  is  such  a  state, 
argiunents  taken  from  reason,  and  from  scrip- 
ture ;  and  then  bring  all  home  by  a  particular 
and  close  application  ;  which  indeed  you  will 
be  naturally  led  to,  by  the  course  and  tenor  of 
your  meditation.  And  thus  you  are  to  proceed 
upon  other  subjects  (but  I  shall  afterwards  lay 


104  OF  MEDITATION.  [CHAP.  II. 

before  you  more  complete  examples  and  speci- 
mens for  your  assistance. 

6.  Besides  those  that  are  cliosen  and  known, 
occasional  subjects  wiH    sometimes  offer,     and 
should  take  place  of  otiiers,  as  circumstances 
may  recommend  them  ;  the  scripture  you  read 
will  frequently  suggest  a  text  for  your  medita- 
tion.    So,  at  night,  the  occurrences  of  the  day 
past ;  what  you  meet  with  in  conversation  ;  any 
remarkable  providence  of   God  toward   your- 
selves,  your  family?    your  neighbours ;    these 
will  afford  proper  matter  for  serious  reflection ; 
and  it  wall  be  best  to  attend  to  such  subjects,  as 
being  most  seasonable  and  instructive  at  that 
time.     As  when  the  providence  of  God  present^ 
you  with  a  notable  example  of  the  vanity  of  the 
world,    not  only  w^hen  riches  makt  themselves 
ivings,  ayid  suddenly^^^/  a'way^  but  when  the  true 
enjoyment  is  lost  (which  is  a  very  common  case), 
but  when  you  observe  men  of  an  aspiring  ambi- 
tious spirit,  that  love  to  make  a  bustle  in  the 
world,  that  lay  house  to  house,  and  join  Jield  to 
Jield,  as  if  they  would  be  placed  alone  in  the 
midst  of  the  earth;  how  they  disquiet  themselves 
in  vain  ;    what  snares  and  temptations  surround 
them  ;  how  much  plunged  in  the  dirt,  and  load- 
ed with  thick  clay,  so  that  they  cannot  hok  up  ; 
have  no  sense  of  God  and  religion,  no  savour 
and  relish  of  heavenly  things,  but  are  utterly 
lost  to  ail  that  is  virtuous,  wise,  and  good  :• 
This  may  lead  your  thoughts  to  a  most  useful 
meditation. 

So  when  you  have  a  remarkable  instance  of 
human  frailty,  in  the  sudden  surprising  death  of 
any  of  your  neighbours,  and  acquaintance.  Last 
week,  say  you,  I  was  w^orshipping  in  the  same 


SECT.  VII,]  OF  MEDITATION.  105 

place  ^vith  such  a  one,  or  was  conversing  with 
Iiim  in  such  a  company  ;  and  now,  in  three  or 
four  days  sichiess,  he  is  snatched  away,  and 
gone  into  eternity.  Such  a  providence  as  this 
should  not  be  overlooked,  we  should  carry  it 
with  us  into  our  oratories,  make  it  our  text, 
and  bestow  a  few  devout  reflections  upon  it. 
And  if  the  person  was  young,  just  entering  upon 
the  world,  forming  to  himself  pleasing  prospects, 
or  pursuing  his  gratifications  with  full  career ; 
that  circumstance  vrill  not  want  its  instruction. 
It  is  said  of  a  merchant,  that  talking  with  his 
friend,  who  fell  down  dead  before  him  ;  he  im- 
mediately upon  it  retired,  and  considered  it  to 
so  good  purpose,  that  it  became  the  means  of 
his  conversion. 

If  you  are  cast  into  the  company  of  lile  'per- 
sons^ as  the  psalmist  calls  some,  Fud.  xv.  4. 
Such  fools  as  make  a  mock  of  sin,  that  sit  in  the 
chair  of  the  scornful,-,  that  toss  about  damnation 
in  their  profane  mouths  ;  or  if  they  have  not  ar- 
rived to  this  pitch  of  wickedness,  yet  swell  with 
pride  and  vanity,  are  earthly  and  sensual :  Even 
hence  you  may  find  matter  for  a  profitable  medi- 
tation, representing  to  yourselves  the  wisdom  of 
Solomon*^  advice,  Prov.  i.  10.  //  sinners  entice 
thee,  conserd  thou  not.  And  of  the  psalmist's 
practice,  and  resolution  ;  I  have  not  sat  rvith  vain 
persons,  neither  mil  I  go  in  xvith  dissemblers.  I 
liave  hated  the  congregation  of  evil  doers,  aiidmll 
not  sit  "dith  the  mcked,  Fsal.  xxvi.  4,  5.  exciting  ^ 
your  gratitude  for  that  grace  which  has  made 
you.  to  differ ;  rejoicing  in  your  more  happy 
circumstances,  and  infinitely  more  desirable 
state,  e\"en  though  in  a  shade  of  outward  mean- 
ness and  contempt,  and  begging  God  would  not 
gather  your  soul  with  sinners.     Indeed  a  great 


*06  OF  MEDITATION.  [CHAP.  11. 

deal  of  that  spiritual-mindedness,  that  divine 
heavenly  frame  and  tcni}>er  we  should  endeavour 
after,  lies  here,  ft'iz.)  in  observing  and  improving 
daily  occurrences,  and  conversi?ig  with  God  in  the 
variety  of  his  'providences.  And  if  we  coidd  bring 
them  (many  of  them)  into  our  closets,  and  set'i- 
ously  preach  from  them  to  our  own  souls,  it 
would  be  of  no  small  use  to  us. 

7.  This  meditation  may  sometimes  be  more 
solemn,  carried  on  to  a  greater  length,  and  ma- 
naged with  greater  skill  and  labour.  Besides 
what  is  done  in  the  ordinary  stated  course  of 
your  closet  religion,  it  will  be  advisable  now 
and  then  to  set  about  this  duty  with  more  serious- 
ness and  solemnity ;  as  when  the  north  tdnd 
arcakes,  afid  the  south  xvind  bloxvs  upon  your  gar- 
den ;  when  in  the  most  devout  frame,  and  your 
souls  make  you  like  the  chariots  of  Ammi-nadib; 
on  the  Lord's-day  evening,  we  will  suppose,  on 
a  sacrament-da}^,  after  some  awakening  provi- 
dence or  sermon.  In  a  word,  whenever  a  con- 
currence of  circumstances  render  you  most 
sufficient,  and  best  qualified  for  the  duty,  and 
consequently  invite  you  to  it.  In  the  affairs  of 
the  world  men  liave  their  happy  seasons,  and 
opportunities  of  extraordinary  advantage  ;  when 
they  apply  themselves  to  their  business  with 
more  than  common  diligence  and  pains,  they 
cai]  abridge  themselves,  as  you  may  observe, 
not  only  of  their  diyefsion  and  pleasure,  but  of 
their  sleep  and  common  food  (the  shopkeeper 
will  stand  on  his  teet  on  a  market-day  from 
morning  till  night,  to  receive  a  few  shillings  find 
pounds,  and  think  a  good  market  a  sufficient 
recompence  for  his  self-denial),  and  shall  not 
the  Christian  have  his  favourable  seasons,  his 
market-days,  as  I  may  call  them,  for  his  soul  ? 


SECT.  VII.]  OF  MEDITATION.  107 

When  he  exerts  his  faculties,  and  makes  his 
most  vigorous  efforts  towards  heaven  ;  when  he 
sets  himself  a])art  for  a  more  close  and  strict 
intercourse  with  God,  seeking  God  with  his 
"inholc  lieart :  And  on  these  occasions,  on  these 
days  of  more  solemn  religion,  such  meditation 
as  I  am  here  recommending,  will  be  pertinent 
and  suitable. 

I  will  only  add,  8.  That  though  tlie  common 
Christian  sliould  not  be  solicitous,    and  over- 
careful  about  order  and  method,  which  it  cannot 
be  supposed  he  is  master  of;  yet  it  is  proper  he 
should   observe  some  inethtid,     and    range    his 
thoughts  in  the  best  manner  he  can  ;  which  is 
necessary  both  to  prevent  confusion,  and  also 
to  assist  the  affections.     There  is  something  in 
the  very  constitution  of  our  minds  and  faculties, 
that  makes  method  naturally  agreeable  to  us, 
even  though  we  understand  scarce  any  thing  of 
the  rules  and  la\is  of  it,  nor  are  able  to  discern 
wlien  a  discourse  is  irregular  and  immethodical, 
any  otherwise  than  hi)  feeling  it ;  and  therefore  I 
cannot  but  recommend  it  even  to  the  unlearned, 
that,  in  such  exercises  as  these,  they  would  en- 
deavour to  dispose  their  thoughts  in  the  best 
order  they  are  able  :  They  need  not  be  scrupu- 
lous about  it,  and  yet  should  not  be  altogether 
careless. 

As  to  expression  and  style,  less  regard  is  to 
be  had  to  that ;  quaint  phrases,  measured  pe- 
riods, 8^c.  need  be  none  of  your  concern ;  for 
as  they  are  of  little  use,  even  in  studied  com- 
posures of  this  kind,  so  they  cannot  be  expect- 
ed from  ordinary  Christians,  in  such  exercises  : 
Though  the  more  rational  and  argumentative  the 
meditation  is,  the  greater  the  ad\  antage  is  like 


108  OF  MEDITATIOX.  CHAP.  II.] 

to  be  ;  and  of  this  nature  I  shall  endeavour  to 
make  the  examples  I  have  to  offer,  and  which 
I  shall  now  subjoin. 


SECT.  VIII. 

Several  Specimens  mid  Ejcamples  of  suck 
Meditation,  as  has  been  described.  Ex- 
amples of  the  tnore  solemn  Meditation, 

1  HIS  ditty  of  divine  meditation  being  of  ex- 
ceeding importance  in  the  Christian  life,  and 
yet  I  am  afraid  little  imderstood  and  practised 
by  the  generality  of  Christians,  even  such  as 
dare  not  neglect  other  duties  of  the  like  nature, 
as  reading  and  prayer  ;  I  have  thought  it  neces- 
sary more  distinctly  to  consider  it.     Something 
has  been  said,  both  to  prove  it  a  duty,  and  to 
explain  the  nature  of  it :  and  that  none  may  be 
discouraged  from  setting  about  it,  on  the  ac- 
count of  their  apprehended  inability,  and  want 
of  skill  for  the  management  of  it :  I  shall,  for 
their  assistance,  propose  some  examples  of  such 
meditations,  as  they  are  to  employ  themselves 
in.     And  let  the  first  subject  be  death,  which 
may  be  considered  either  from  a  particular  text 
of  scripture,  or  v/ithout  it.     If  you   chuse  the 
former,  that  may  be  proper  enough,  Heb,  ix. 
27.     It  to  appointed  for  all  men  once  to  die  ;  and 
having  put  up  a  few  petitions,  you  are  to  con- 
trive and  fix  the  method,  and  so  proceed. 


SECT.  Tin.]  Of  MEDITATION",  109 


A  Meditation  on  Death, 

riERE,  say  you,  I  shall,  1.  Consider  what  death  The  first 
is  in  itself,    and  consequences.     2.  That  it  isSpecimea 
certain.     3.  Take  notice  of  some  circumstances 
of  it.     4.  Apply  all  to  myself. 

1.  As  to  the  first  of  these.  What  is  this,  my 
senses  in  a  great  measure  inform  me,  that  it  is 
the  separation  of  soul  and  body,  which  the  scrip- 
ture also  coniirms ;  it  is  a  breaking  the  union 
between  these  two,  so  that  they  go  different 
ways.  Ecdes.  xii.  7.  Then  shall  the  dust  return  to 
the  earth  as  it  tins,  and  the  spirit  to  God  that  gave 
it.  It  is  a  dissolution,  /  desire  to  depart,  or  be 
dissolved,  Phil.  i.  23. 

Its  consequences,  with  respect  to  the  body, 
are,  the  privation  or  loss  of  life,  sense,  motion ; 
it  takes  down  this  tabernacle,  2  Cor.  v.  1.  leaves 
it  a  cold  lifeless  lump,  a  loathsome  carcase.  Let 
me  buri/  my  dead  out  of  my  sight,  says  Abraharn 
o£  his  once  beloved  Sarah  ;  so  that  now  it  lies 
rotting  in  the  dust.  Gen.  xxiii.  4.  Sees  co7TUp)tion^ 
Psal.  xlix.  9.  and  is  preyed  upon  by  worms  :  After 
my  slin  the  wonns  destroy  this  body,  Job  xix,26. 
This  death  does,  this  it  will  shortly  do,  with 
respect  to  myself.  This  body  I  am  now  so  ten- 
der of,  so  careful  about;,  that  I  pamper  so  much^, 
will  be  the  food  of  worms,  will  be  soum  in  cor- 
raption.  It  is  indeed  an  admirable  structure, 
and  discovers  the  exquisite  wisdom  of  its  Au- 
thor ;  /  am  fearfully  and  "wonderfidly  made  ;  but 
death  will  mar  all  its  beauty. 

As  to  the  soul,  the  consequences  of  it  are  its 
immediate  dislodgement,  its  departure  from  the 
body,  Philip,  i.  23.     At  death  I  shall  putqjlfihi^ 


110  OF  MEDITATI057.  [CHAP,  IT. 

body,  shall  use  its  meiiibers,  organs,  and  in- 
struments no  more ;  shall  te>:  with  these  eyes, 
hear  with  these  ears.,  speak  by  this  tongue  no 
more ;  nor  shall  I  enjoy  its  pleasures,  or  taste 
its  gratifications  any  more  for  ever.     Tn  this  re- 
spect, post  mortem  nulla  voluptas,  tliere  is  no  de- 
light in  the  gi'ave  ;    nunquam  joca  da  bis,  thou 
shalt  jest,  sport,  t^r.    no  more  ;    as  the  dying 
emperor  said  to  his  departing  soul.     Nor  niust  I 
only  quit  the   body  at  death,    but  the  whole 
world,    and   all  its  enjoyments  :  /  shall  behold 
man  no  more  ti'ifh  the  inhaintcnts  of  the  'iiorld,  Isa. 
xxxviii.  1 1 .    ]\Iy  trade,  estate,  friends,  relations 
must  be  left;  all  my  prrjects,  thoughts,  contri- 
vances, studies,  c^r.  will  be  over  for  ever :  For 
there  is  no  *ti'ork,  nor  device,  nor  Imoxdedge,  nor 
rvisdom  in  the  grave,  Eccles.  ix.  10.   All  employ- 
ment,  civil   or  religious,  all   endeavours    (that 
are  in  the  nature  of  means,  and  concern  prepa- 
ration) death  ]>uts  an  end  to.    Hie  grave  cannof 
praise  thee,  Iheif  that  go  doum  info  the  pit  cannot 
hope  for  tliy  truth.     The  living,  the  living  shall 
praise  thee,  as  I  do  this  day,  Isa.  xxxviii.  18,  19. 
And  then  at  death,  as  the  soul  leaves  this  world 
and  state,  so  it  enters  upon  aii other,  a  new  state, 
and  very  much  an  unlmovcn  state.  Death  carries 
us  from  a  world  of  bodies  to  a  world  of  spirits  j 
changes  the  manner  of  our  pctiug ;  the  object  of 
our  enjoyments,  and  the  enjojments  themselves. 
I  must  then  part  with  this  body,  but  how  shall 
I  act  out  of  it  1     How  shall  I  see  without  an 
eye  ?  understand  and  reason  wilh£)ut  a  brain  ? 
love  v/ithout  an  heart  ?     Lord,  thou  knowest  I 
And  as  it  is  another,  a  new  state,  so  it  is  an  eter- 
nal state.     After  death  my  condition  is  fixed  ;  I 
must  either  be  happy  or  miserable,  and  that 
fidlyandfor  ever.     When  Lazarus  died,  he  wan 


SECT.  VIII.]  OF  MEDITATION.  Ill 

candied  hy  angels  into  Abi^aham^s  bosa^n,  aiut  r^'as 
comforted^  Luke  xvi.  2S>.  25.  llie  ric/t  man  diedy 
and  the  next  we  hear  of  him  was,  that  in  hell  he 
lift  up  his  eyes,  being  tormented  in  flames,  ver. 
23,  24.  Nor  were  the  comforts  of  the  one,  and 
torments  of  the  other,  hable  to  any  change.  No, 
the  gulph  isji.ved,  their  portion  eternal,  ver.  26. 
And,  O  my  soul,  how  awful  a  thing  is  dying  ^ 
how  surprising  the  change  death  makes  ;  and 
how  much  does  it  challenge  thy  thoughts  and 
care ! 

But  must  I  die,  change  states,  and  pass  into    2.  The 
an  unseen,  unknown  world  ?     Yes,  this  is  cer- Certainty 
tain,  it  is  appointed Jbr  all  men  once  to  die.  Dicst^^^^'"^^^' 
thou  art,  and  unto  dust  thou  shall  r^etum.  Gen.  iii. 
19.    Death  indeed  was  not  due  to,  and  designed 
for  primitive  uncorrupted  nature  ;  and  therefore 
is  not  properly  a  debt  to  nature,  as  it  is  often 
called.     Had  not  man  sinned,  he  would  have 
been,  by  the  favour  of  God,  immortal.     I  do  not 
mean,  that  he  would  have  lived  always *on  this 
earth,  but  after  such  a  time  of  probation,  trial, 
and  preparation,  as  divine  wisdom  had  appoint- 
ed, colonies  of  the  more  excellent  refined  souls 
would,  I  suppose,  have  been  translated  (without 
dying,  and  with  their  bodies)  into  the  regions 
above.     But  sin  has  brought  the  curse  of  mor- 
tality upon  the  world,  Rom.  v.  12.  In  Adam  all 
die,  1  Cor.  xv.  21.  all  without  exception  5  the 
greatest  monarch,  as  w^ell  as  the  poorest  peasant : 
Ye  are  Gods,  but  shall  die  like  men,  Psal.  Ixxxii. 
7.     Death  is  the  xvay  of  all  the  earth.  Josh,  xxiii. 
14.     The  grave  is  the  house  appointed  for  all 
living  ;  it  is  impossible  to  avoid  the  stroke  of  it ; 
none  can  retain  the  spirit  in  death,  there  is  no 
dischwge  in  that  war,  Ecclcs.  viii.  8. 


112  OF  MEDITATION.  [CHAP.  11, 

But  thou  needest  not,  O  my  soul !  a  multi- 
tude of  arguments  to  prove  what  thine  own  ob- 
servation, and  even  senses  may  convince  thee 
o£.     Dost  tliou  not  observe,  that  one  generation 
comes,  and  another  goes  ;  and  that  thus  it  has 
been  from  the  beginning  ?     Our  fatliers,  where 
are  they  ?  and  the  prophets,  do  they  live  for 
ever  ?     Thy  own  father,  who  fourscore  years 
ago  was  not,  has  been  dead  twenty  or  thirty 
years.     How  many  of  thy  acquaintance,  in  the 
neighbourhood,  are  dead  and  gone,  within  the 
compass  of  thirty  years  !     Search  the  register  of 
the  parish  where  thou  livest,  and  it  is  not  likely 
thou  wilt  find  oiw  of  those  71010  alive,  that  were 
baptized  an   hundred  years   ago.      Nay,    look 
through  a  kingdom,  through  the  earth,  and  ask 
what  are  become  of  the  inhabitants  thereof,  that 
were  acting  their  p^rt  on  the  stage  of  this  world 
an  hundred  years  since  ;  are  they  not  all.  swept 
away,  and  passed  into  eternity  ?     Yea,  most  of 
them  ibrgotten,  and  the  places  that  knew  them 
know  them  no  more  !     Thoti  seest,  O  my  soul  i 
that  icise  men  die,  likeuise  the  fool  and  the  brutish 
pei^son  perish,  Psal.  xlix.  10. 
3.  Some     Nor  is  it  only  certain  that  I  must  die,  but  I 
Circum-  must  soon  die  ;  Death  is  not,  cannot  be  a  great 
stances  ot^yj^y  off,  though  I  attain  to  the  years  of  my  fa* 
thers,  in  the  house  of  their  pilgrinfiage.     Job  ob- 
serves, when  the  term  of  human  life  was  not  so 
much  reduced  as  now,  that  man  *who  is  born  of  a 
ivomaji  is  bvt  of  few  days,  chap.  xiv.  1.   And  the 
psalmist  afterwards  complains,  that  his  days  xcere 
but  an  liand-hreadth,  Psal.  xxxix.  5.     Our  life  is 
a  vapour,  'which  appeareth  for  a  little  time,  aiid 
vanisheth  away.   Jam.  iv.   14,     Nay,  so  incon- 
siderable, minute,  ajid  even  nothing  is  our  ex- 


SECT.  Vni.  OF    MKDITATIOX.  113 

isteiice  licre,  tliatwc  are  comjjarcd  to  a  sleep  or 
dream,  Psal.  xc.  5.  and  our  whole  life  confined 
within  the  narrow  limits  of  a  c^^r?/.  In  the  morn- 
ing, says  he,  they  are  like  grass  which  groxveth 
up,  in  the  morning  it/lourisheth  and groweth  up,  in 
the  evening  it  is  cut  dozen  and  'idthereth,  ver.  6.  O 
my  soul!  consider  this,  look  a  little  before  thee 
(and  thou  needest  not  look  far,  thy  day,  thy  short 
dayis  spending,  it  will  t-ryon  be  night)  look  forward, 
I  say,  and  thou  wilt  find  thyself  in  the  arms  of 
death;  a  cold  sweat  sitting  on  thy  languishing 
body;  thy  breath  and  pulse  ceasing,  and  thy 
soul  taking  its  flight.  That  vapour  of  thy  life 
will  soon  vanish  away.  O  believe  what  thou 
canst  not  deny,  and  frequently  represent  this 
scene  and  state  of  things  to  thyself;  place  thyself 
among  the  dead,  free  among  the  dead,  like  the 
slain  that  lie  in  the  grave. 

And  as  death  is  near,  so  it  is  hastening  apace, 
ice  are  going  to  the  grave,  Eccles.  ix.  10.  And 
how  constant,  how  quick  the  motion?  Mi/  daj/s 
are  sxcijter  than  a  iveave7'^s  shuttle,  than  a  post,  they 
flee  axcay,  says  Job,  Chap.  vii.  G. — ix.  25.  Nor 
do  I  know,  how  near,  how  surprising  the  sum- 
mons of  death  may  be;  the  Ibol  in  the  parable 
was  struck  in  the  midst  of  his  security,  in  the  very 
moment  of  his  sensual  triumph.  Soul,  says  he, 
thou  hast  much  goods  laid  up  for  man y  years,  take 
thine  ease,  eat,  drink,  and  he  merry ;  and  behold, 
like  Belshazzar,  when  carousing  in  the  conse- 
crated vessels  of  the  temple,  the  fingers  of  a  man's 
hand-writing  appear,  tJiis  night,  says  God,  thy 
soul  shall  be  required  of  thee,  Luke,  xii.  19,  20, 
C)  how  startling  a  message,  how  amazing  the  dis- 
appointment! May  this  riever  be  my  case,  but 
may  I  watch,  and  pray  always,  that  that  day 
conie  not  upon  ni<?  unawares.     My  sotd,  boast  not 

I 


114  OF  MEDITATION.  [cHAP.  II, 

thyself  of  to-morroxv  ;  for  thou  knoxvest'not  what  a 
night  may  bring  forth.  Talk  not  of  going  into 
such  a  city,  and  continuing  a  year,  and  getting 
gain;  for  what  is  thy  life,  it  is  even  a  vapour! 

I  might  observe,  it  is  but  once  that  I  must  die : 
It  is  appointed  for  all  men  once  to  die,  Heb.  xi.  27. 
Tf  a  man  die,  shaft  he  live  again  ?  No,  he  lieth 
dozen,  and  riseth  not  till  the  heavens  he  no  more. 
Job.  xiv.  1 2.  Thou  hast,  O  my  soul !  but  one  cast 
for  eternity ;  if  thou  forgettest  the  work  and 
errand  of  life,  and  miscarriest  at  death,  thou  art 
lost  for  ever.  There  is  no  tabula  post  naitjragium, 
no  plank  to  swim  ashore  on,  if  thou  art  ship- 
wrecked here.  Noxv  is  the  accepted  time,  noxv  is 
the  day  of  salvation  ;  but  there  is  no  work  in  the 
grave,  no  repentance  after  death,  or  return  to 
life.     Now,  or  never. 

A  second  Meditation  on  Death. 

Thfi  Ap-  _/\xD  now,  O  my  soul,  review  this  momentoui^ 
p  ication.g^^l^j^^.^^  and  receive  instruction  from  thence. 
Must  1  die,  soon  die  (/.  e.)  must  this  body  be  re- 
duced to  dust?  This  should  teach  me  how  to 
esteem  and  vakie  it,  viz.  as  a  fading,  falling, 
perishing  thing.  The  earthly  house  of  this  taber- 
nacle, saith  the  Apostle,  shall  be  dissolved,  2  Cor, 
v.  1.  /.  e.  taken  down,  pulled  to  pieces;  alluding, 
some  have  thought,  to  the  taking  down  the  ta- 
bernacle under  the  law.  First,  the  most  holy 
things  were  uncovered  and  removed;  so  the  soul, 
that  most  divine  part  of  man,  the  unseen  inha- 
bitant, tliat  ark  in  the  tabernacle,  is  first  with- 
drawn. Then  the  veils  and  curtains  were  folded 
up,  and  thus  the  skin  and  flesh  is  destroyed  and 
eaten  by  w^orms.     And  in  the  last  place,   th^k 


SECT.  VIII.]  OF  MEDITATION,  11 J 

boards  of  the  tabernacle  were  disjointed  and  se- 
parated ;  so  that  the  sinews  and  bones  of  the 
human  body  are  loosed  and  perisli.  All  which 
Solomon  expresses  in  a  variety  of  elegant  phrases, 
Kcch's.  xii.  from  the  beginning.  This  I  shall 
shortly  experience  in  my  own  case ;  death  will 
dissolve  the  tabernacle,  the  curious  machine  of 
the  body,  extinguish  the  lamp  of  life,  break  the 
hidden  springs  of  motion ;  the  hands  shall  act, 
the  foot  move  no  more,  the  lungs  breathe,  the 
stomach  digest,  the  tongue  speak  no  more :  It 
will  utterly  spoil  {\\q  features  and  colours,  destroy 
that  symmetry  and  beauty,  which  is  the  great 
idol  of  vain  minds.  In  short,  death  draweth 
the  pins,  and  then  the  whole  frame  falls  to  pieces. 
And  why  so  much  ado  about  an  house  of  clay,  a 
tottering  tabernacle,  a  poor  carcase,  adorning, 
pampering,  pleasing  it  \  O  my  soul !  consider  it 
is  a  vile  body  ;  so  the  scripture  calleth  it,  Phil.  iii. 
21.  and  so  death  will  make  it ;  and  let  this  mo- 
derate thy  affections  to  it. 

Further, — Must  I  die,  and  leave  this  body 
rotting  in  the  grave,  thus  dissolved;  how  little 
account  shoidd  I  make  of  those  enjoyments 
which  are  confined  to  the  bodjj,  and  entirely 
depend  upon  it?  It  is  observable,  when  Solovwn 
had  laid  mankind  in  the  dust,  he  immediately 
repeateth  the  main  argument  of  his  book,  vanity 
ofi  vanities,  saith  the  preacher,  all  is  vanitij, 
Eccles.  xii.  7,  8.  And  indeed  whatever  excel- 
^  lency  there  may  be  in  these  things,  in  them- 
selves, or  we  may  imagine  there  is  in  them, 
they  must  needs  be  vanity  to  dying  creatures. 
Itiches,  honours,  beauty,  the  whole  circle  of 
fleshly  gratifications,  are  but  conveniences  for  'a 
perishing  body,  and  must  perish  when  the  body 
perisheth.     0  my  soul!  look  out  of  the  grave, 

I  2 


116  OF  JMEDITATION.  [ClIAP.fl, 

out  of  the  dust,  upon  tlie  pleasures  and  entertain- 
ments of  the  poor  deluded  sensualist,  and  then 
pronounce  concerning  them :  say  what  they  are, 
and  never  chuse  that  for  thy  ha})piness,  that 
terminates  in  the  body,  and  falleth  with  it. 
2  Pcttr  i.  Again,  must  I  die,  i.  e.  depart  from  this  world, 
^**-  leave  it  and  all  its  enjoyments,    certainly  and 

soon  leave  it?  It  is  evident  it  was  never  designed 
to  be  my  portion,  nor  can  I,  without  the 
extremest  foily,  take  up  with  it,  and  rest  in  it 
as  such.  Had  it  every  thing  else  to  recommend 
it,  it  is  enough  to  cool  my  affections  to  it,  to 
sully  its  glory,  and  strip  it  of  all  its  charms,  t//al 
if  is  so  momenfan/.  It  can  be  no  happiness  to 
me,  was  it  a  thousand  times  more  excellent  and 
valuable  than  it  is,  who  must  die,  nay,  I  am  just 
reach/  to  die  and  leave  it.  And  O  my  soul!  why 
should  I  be  fond  of  what  I  cannot  enjoy,  and 
pursue  a  shadow  that  is  flying  from  me  I  It  is 
very  instructive,  that  my  gieat  Lord  and  Master 
calls  present  things  another  inaii's,  and  distin- 
guishes them  from  what  is  our  own,  Luke  xvi.  12. 
which  the  ])salmist*s  words  m.ay  serve  for  a 
comment  upon:  /}e  not  afraid  (or  disturbed,  un- 
easy) when  one  is  made  rich,  and  the  glo7'i/  of  his 
house  is  increased;  for  when  he  dieth,  he  shaU 
cany  nothing  axe  ay ;  his  glory  shall  not  descend 
after  him,  Psal.  xlix.  16,  17.  No,  he  leaveth  his 
wealth  to  others,  ver.  10.  And  this  is  really  the 
state  of  things  with  us;  this  is  the  tenure  of  our 
enjoyments.  Remember,  O  my  soul:  thou  art 
passing  through  this  world,  and  shalt  soon 
pass  out  of  it;  whatever  I  have  it  is  not  properly 
an  inheritance,  I  am  only  a  tenant  yor  life,  and 
indeed  at  will:  When  it  shall  please  God  to 
require  my  soul  of  me,  whose  shall  these  things 
he  I  have  provided ?  LuA'e  xii.  20.    It  ir,  certain, 


SECT.  VIII. 3  OF  MEDITATION-.  117 

whosesover  they  are,  the  y  are  not  mifie,  but  pas3 
to  others,  /.  c.  pass  thro>:gh  their  hands.  O!  may 
I  chiefly  value  and  iiiind  vu/  orcn  things,  the  true 
riches,  and  love  this  world  as  one  tliat  is 
leaving  it. 

Further,  must  I  die,  leave  the  body,  and 
subsist  without  it,  in  a  separate  state?  Must  I 
enter  upon  another,  a  different  and  new  liit;  it 
highly  concerneth  me  iiozv  to  acquaint  myself 
with  the  other  aftei-state;  to  abstract  from  the 
body,  and  live  above  it  as  far  as  I  can :  to  begin 
that  life  \Jiich  is  more  suited  to  my  own  nature, 
as  a  spirit,  viz.  the  rational  divine  UJe.  Was  this 
my  only  duration,  tliere  would  be  some  reason 
for  the  epicure's  conduct,  ktus  eat  and  drink  for 
to-morrow  ice  die,  1,  Cor.  xv.  32.  AVhy  should 
they  not  make  the  best  they  can  of  this  life, 
who  expect  no  other?  But  this  is  not  my  case: 
Death  is  a  dessolution,  not  a  destruction.  I  then 
depart,  but  am  not  extinct:  I  must  live  and 
exist  even  to  everlasting,  when  I  have  quit  the 
body;  and  this  should  direct  me  how  to  live 
before-hand;  particularly,  it  should  teach  me,., 
"  to  live  without  the  body  now  as  much  as,n,i„..,i 
"  possibly  1  can;  to  have  but  very  little  comrp.53, 
"  merce  with  flesh  and  sense;  to  w^an  myself 
"  from  bodily  pleasures,  that  when  I  use  tliem, 
"  it  may  be  without  fondness,  and  may  let 
"  them  alone  without  being  imeasy  for  the 
"  want  of  tliem.  A  wise  man  should  thus 
"  reason  with  himself;  if  I  grow  so  fond  of  this 
"  body,  and  the  pleasures  of  it;  if  I  can  relish  no 
*'  other  pleasures;  if  I  value  nothing  else,  wliat 
"  shall  1  do  when  I  leave  this  body?  For  bodily 
"  pleasures  can  last  no  longer  than  my  body 
"  doth:  And  what  shall  I  do  in  the  next  world, 
"  when   1   shall   be    strlpt   of  the   body?   For 


lis  OF  MEDITATION.  [CIIAP.  II. 

^'  whatever  covering  I  may  have,  I  shall  have 
"  no  flesh  and  blood  about  me  ;  and  therefore 
"  all  the  pleasures  I  value  now,  will  then  vanish 
*'  like  a  dream  ;  v/hatever  alteration  death  will 
*'  make  in  the  tem])cr  and  disposition  of  tlie 
"  mmd  (as  to  the  desire  of  bodily  pleasures) 
"  it  is  certain  a  man  wholly  sunk  into  flesh  and 
"  sense,  is  not  capable  of  living  happily  out  of 
*'  his  body,  unless  a  new  scene  of  material  and 
*'  sensible  pleasures  could  be  found  out  to  en- 
"  tertain  him.  His  very  soul  is  sensualized, 
"  and  therefore  is  uncapable  of  the  pleasures 
*'  of  a  spiritual  life."  May  I  consider  this  in 
time,  and  now  be  attempting,  and  essaying 
something  of  the  life  of  the  other  world,  of  the 
separate  unbodied  state  !  This,  death,  as  it  is  a 
leaving  the  body,  admonishes  me  of.  How 
wretched  shall  I  be,  if  I  can  relish  no  pleasures 
but  what  are  derived  through  the  senses  of  the 
body,  when  I  shall  shortly  have  done  with  the 
body  for  ever. 

Again,  must  I  die,  and  but  once  die  ?  En- 
deavour, O  my  soul !  to  make  suj-e  work  for 
dying,  and  for  eternity,  that  I  may  die  well, 
and  not  miscarry  in  that  last  and  great  change. 

'Pint'    An  error  here  is  fatal,  and  cannot  be  corrected  ; 

jP*^"  consequently  the  utmost  caution  is  due  in  order 
*  to  avoid  it.  It  was  a  good  answer  to  one,  that 
asked  why  the  Laced(emo72ians  were  so  slow  in 
passing  capital  judgments  ;  why  so  many  exa- 
minations taken ;  so  many  defences  permitted 
to  the  accused ;  *  and,  after  conviction  and 
sentence,  such  a  space  of  time  before  execu- 
tion ;  because,  saith  he,  a  mistake  in  the  case  is 
incorrigible.  They  may  destroy  the  living,  but 
cannot  revive  the  dead  ;  and  thus  it  is  in  the 
affair  before  me  :  AVhen  the  sentence  of  death 


SECT.  VIII.]  OF  MEDITATION.  119 

is  past  and  executed,  it  cannot  be  reversed ; 
my  state  is  determined  for  ever.  It  is  appointed 
for  all  once  to  die,  once  and  but  once  :  They  do 
not  live  again,  have  no  further  opportunity  to 
repent  of  what  was  ill  done,  or  do  v»hat  was 
undone.  Help  me  therefore,  O  my  God,  to 
secure  this  main  point,  this  greatest  point ;  to 
get  ready  for  dying,  dying  with  safety  and 
comfort ! 

The  Complaint. 

And  O  my  soul !  what  reason  for  censure  ? 
How  undue  and  irregular  thy  regards  to  the 
body  ?  How  much  hast  thou  indulged  it  ?  How 
quick  thy  sense  and  relish  of  its  pleasures  and 
gratifications  ?  t.  e.  The  pleasures  of  a  brute. 
How  hast  thou  been  caring  for  the  body  ? 
making  j^^ovision  for  the  fesh  to  fulfil  the  lusts 
thereof?  Bewail  this,  O  my  soul,  and  take  to 
thyself  the  shame  that  is  due  :  Wilt  thou  not 
blush,  as  it  were,  when  among  the  angels,  to  think 
how  low  thou  once  stooped  in  the  drudgery  of 
sense,  in  serving  divers  lusts  and  pleasures ; 
how  much  thou  hast  debased  thy  rational  nature, 
and  hast  prostituted  thyself  to  sordid  impure  em- 
braces ! 

And  O  !  wretch  that  I  am,  that  I  have  pur- 
sued with  so  much  eagerness  a  perishing  world  ; 
a  world  I  am  just  dying  out  of:  That  I  should 
so  mucli  cleave  to  its  enjoyments,  when  I  cannot 
but  know,  they  will  shortly  be  to  me  as  if  they 
had  never  been.  The  time  is  short :  It  remaifieth, 
saith  the  apostle,  that  they  that  have  wives,  be  as 
if  they  had  none  ;  and  they  that  zveej),  as  if  they 
wept  not ;  and  they  that  rejoice,  as  if  they  rejoiced 
not ;  for  the  faslnon  of  this  world  passeth  away. 


120  OF  MEDITATION.  [CHAP.  II. 

1  Cor.  vii.  30,  31.  But  how  little  of  this  in- 
difierency  has  there  been  in  the  temper  of  ray 
mind,  and  course  of  my  acting  ?  Alas !  how 
carnal,  how  earthly  am  I  ?  How  much  sold 
under  sin,  and  ensla^  ed  to  scr.se  ?  And  in  tiie 
mean  time,  how  have  I  Ibrgot  my  latter  end, 
and  put  the  evil  day  far  from  nie  ?  I  have  rather 
talked  and  acted  like  one  tliat  dreams  of  an 
earthly  immortality,  than  like  a  stranger  on 
earth  ;  one  that  knowcth  he  lias  no  continuing 
city,  but  is  here  to-day,  and  gone  to-morrow. 
O  m:.y  I  receive  proper  admonition  from  hence  ! 
Lord,  help  by  thy  grace,,  forgive  my  stupidity 
and  folly,  and  teach  me  hencefortli  so  to  Jiumher 
my  days,  that  I  may  apply  my  heart  unto  xvisdom, 

A  third  Meditation  on  Death. 
The  Resolution, 

O  My  soul !  change  thy  measures,  alter  tliy 
course  ;  act  more  consistently  with  thy  condi- 
tion in  the  present  world,  and  thy  belief  of 
^vhat  is  to  come.  What !  art  thou  dying,  and 
going  out  of  the  body,  going  into  another  state, 
a  state  of  a  quite  different  nature,  of  different 
action  and  enjoyment  ?  Resolve  upon  a  suitable 
coqduct ;  particularly  resolve  to  withdraw  from 
the  body  as  far  as  thou  canst ;  to  mortify  the 
flesh  with  the  affections  and  lusts  thereof :  This 
is  necessary  to  prepare  and  fit  thee  for  the  hap- 
piness of  an  unbodied  state.  Austin  supposed 
that  sucli  as  died  with  earthly  sensual  desires 
unmortiiied,  retained  those  desires  in  the  other 
world,  and  felt  the  uneasiness  of  them,  which 
is  the  only  purgatory  he  could  allow  :  But  this 


■^ECT.  VIII.]  OF  MEDITATION.  121 

will  not,  I  presume,  be  the  case  of  lioly  souls  ; 
when  the  house  (the  body)  is  pulled  down,  the 
leprosy  of  sin,  wit!i  respect  to  ihem,  will  be 
perfectly  cured.  In  the  mean  time,  without 
some  progress  in  mortification,  no  heaven  can 
be  expected  :  The  j^iire  in  heart  only  shall  see 
God,  Matt.  V.  8.  And  the  greater  the  purity 
and  mortification,  the  fuller  the  enjoyment. 

I  would  also  resolve  to  esteem  this  world  more 
suitably  to  my  condition  in  it,  and  relation  to 
it ;  to  consider  myself  as  a  stranger,  a  passenger, 
one  that  is  leaving  it,  and  accordingly  would  go- 
vern my  affections  to  it,  my  care  and  concern 
about  it.  Wlien  CJirijsosUmi  was  banished,  and  ^"f^s 
liis  friend  Siriacus  lamenied  his  case,  he  writes  ^'""''  ^'^^^ 
back  to  him,  and  telleth  him  what  his  sense  of  j.^'  ^°  '  ^' 
the  matter  was.  "•  You  noxv  begin,  saith  he,  to 
"  bewail  my  banishment,  but  I  have  done  so 
"  for  a  long  time  ;  for  since  I  knew  heaven  was 
"  my  country,  I  have  esteemed  the  whole  earth 
"  as  a  state  of  exilement :  Consla/Ui/wple,  from 
"  whence  I  am  expelled,  is  as  far  distant  from 
"  paradise,  as  the  desart  they  send  me  to.'* 
And  thus  it  is  with  me,  this  is  my  condition ; 
I  am  here  a  sort  of  an  exile  ;  JJwn  home  :  O  my 
soul !  look  to  thy  own  country,  transfer  thy 
treasure  thither,  set  fhjj  affecticjis  on  things , above, 
and  not  on  things  on  the  earth  :  Having  food  and 
raiment,  saith  the  apostle,  therewith  be  content, 
1  Tim.  vi.  8,  And  indeed  it  is  enough  for  one 
in  my  circumstances,  that  is  leaving  tiiis  world, 
and  hastening  to  eternity.  Resolve  never  to 
seek  great  things  for  tliyseli';  sufTer  not  tlie 
world  to  delude  thee  :  If  it  begin  to  encroach, 
to  insinuate  and  appear  with  its  fiatteiies  and 
charnis  ;  let  the  thoughts  of  mortality  shew  its 
nakedness  and  vanity,  and  throw  it  under  foot. 


122  OF  MEDITATIOX.  fCHAP,  II. 

where  it  ought  always  to  be.  What  vast  prepa- 
rations do  some  men  make  for  an  eartlily  happi- 
ness ?  How  restless  their  projects  ?  How  bound- 
less their  desires  ?  They  pluck  down  their  l)arns, 
and  build  greater,  as  if  they  had  goods  laid  up, 
not  only  for  many  years,  but  many  ages,  or  at 
least  were  aiming  at  such  a  fund ;  and  behold 
God  smites  their  gourd,  and  it  withereth ! 
Death  arrests  them  in  tlie  midst  of  their 
schemes,  and  in  that  very  hour  their  thoughts 
perish !  O  my  soul,  consider  this,  and  learn 
wisdom  and  caution  ;  endeavour  to  live  disen- 
gaged i'rom  the  world  :  //  riches  increase^  set  not 
thy  heart  icpon  them  :  Buy  as  if  thou  didst  not  pos- 
sess ;  and,  above  all,  beg,  earnestly  beg  God 
would  save  thee  from  the  (temper  of  the)  men 
of  this  world,  who  have  their  portion  in  this 
life. 

I  would  resolve  and  endeavour  a  meetness  for 
the  other  state  ;  for  the  inheritance  of  the  saints 
in  light.  Heaven  nuist  be  begun  here  ;  the 
foundation  laid  in  the  disposition  and  frame  of 
the  mind.  An  unsanctilied  person  could  not 
relish  heaven,  was  he  admitted  thither,  no  more 
than  a  swine  a  concert  of  music,  or  the  society 
of  angels.  Lord,  tune  my  lieart  for  the  work 
above ! 

I  would  also  resolve  to  be  conversant  in  the 
other  world  in  my  thoughts.,  meditations,  and 
desires,  often  ascending  thither,  pracing  myself 
in  the  assembly  of  the  just,  accompanying  my 
departed  friends  into  their  blessed  mansions, 
joining,  in  my  poor  manner,  in  their  nnthems, 
trying  to  sing  the  song  of  Zion.  This  will 
make  the  ihouglits  of  deatli  easy  to  me,  and  the 
thing  itself  safe.  I  shall  then  go  to  a  world  and 
work,  whicli,  in  some  measure,  I  know ;  an6 


SECT.  VUI.]  OF  MEDITATION.  123 

liave  that  to  comfort  me  at  my  dissoliitiou,  the 
dying  martyr  had,  that  though  I  change  my 
places  yet  not  my  company. 

Furtlier,  I  would  endeavour  to  have  frequent 
reference  to  this  solemn  and  awful  period  of 
dyings  both  in  my  civil  and  religious  aftairs  ; 
endeavouring  so  to  act  in  all  things,  as  that  I 
may  review  my  work  with  comfort  in  a  dying 
liour  ;  often  saying  to  myself,  how  will  this  look 
at  death  ?  What  opinion  sliall  I  have  of  it,  when 
death  stares  me  in  the  face  ?  Some  there  have 
been,  wlio  scarce  put  up  a  serious  prayer,  with- 
out a  special  reference  to  their  latter  end,  and 
fervent  petitions  for  the  divine  presence  with 
them  at  that  time ;  nay,  scarce  awake  out  of 
sleep,  but  the  scene  of  death  and  eternity  opens 
before  their  eyes.  May  this  be  the  bent  and 
frame  of  my  mind  ! 

Lastly,  I  resolve,  by  the  grace  o^  God,  to 
hasten  and  dispatch  my  preparation,  that  I  may 
be  able  to  say  in  my  measure,  as  my  Lord  and 
Master  did.  Father^  I  have  glorified  thee  on 
earth,  I  have  Jinished  the  tcork  thou  gavest  me  to 
do,  John  xvii.  4.  I  would  leave  nothing  undone 
that  is  necessary  to  be  done  ;  whatever  my  hand 
finds  to  do,  I  would  do  it  speedily,  lest  that  day 
come  upon  me  unawares.  In  short,  if  there 
be  any  iniquity  in  my  hands,  any  omissions, 
neglects,  un mortified  lusts,  any  tiling  that  may 
make  a  death-bed  uneasy,  I  woidd  not  rest  till 
I  have  got  it  removed.  These  are  my  purposes, 
my  resolutions  :  May  they  be  established ! 

The  Colloqyy  and  Aspiration, 

A.ND  now,  O  my  God  !  I  turn  myself  to  thee  : 
I  want  wisdom,  courage,    zeal,  resolution  for 


OF  RfEDITATION.  [CHAP.  II' 

the  work  before  me  ;  I  want  many  graces,  and 
fresh  supplies  of  every  grace.  I  ani  imprisoned 
and  insnared  in  this  bod}' ;  surroinided  with  a 
variety  of  objects  that  strike  uj)on  my  senses, 
and  dangerously  insinuate  themselves.  O  de- 
fend me  by  thy  grace,  raise  me  above  the  animal 
life  ;  help  me  to  regulate  and  govern  the 
passions  and  inclinations  of  the  body  ;  to  with- 
stand the  allurements  of  sensible  things : 
Strengthen  my  faith,  my  views  of  eternity,  and 
enable  me  to  look  beyond  this  inch  of  time. 
And  O  that  I  may  be  in  good  earnest ;  may  I 
trifle  no  more  in  the  concerns  of  my  soul  and 
another  world  !  /  must  die,  I  must  die,  said 
one,  when  asked  the  reason  of  his  extraordinary 
zeal  and  diligence  in  religion.  O  my  soul, 
think  of  dying,  and  live  for  eternity ;  redeem 
thy  time,  improve  thy  talents,  discharge  the 
duties  of  thy  office,  thy  place  and  relations,  as 
becomes  a  dying  man.  I.ord,  help  by  thy 
grace,  work  in  nie  to  will  and  to  do  of  thy  good 
pleasure  ;  to  thee  I  resign  myself,  on  thee  I 
depend,  keep  what  I  have  committed  to  thee 
against  that  day  ;  and  when  /  xcalk  through  the 
valleij  of  the  shadoiv  of  death,  be  thou  with  me, 
let  thij  rod  and  thy  staf  comjbrt  we, 

A   Meditation   on  the   Immortality  of  the 
Soul. 

A  Second  liAviNG  put  up  u  tew  petitions  for  divine  assistr 

Sped-      ance,  you  set  yourself  to  consider  your  subject ; 

fiicii.        ^j^jj  If  y^yj^  think  proper  to  make  a  text  of  scrip- 

iLiie  the  foundation  of  your  discourse,  that  will 

not  be  unsuitable,  Eccles.  xii.  7.     Ajid  the  Spirit 

shall  return  to  God  -icho  gave  it ;  then  shall  the 


JiECT.  VIII.]  OF  ^lEDlTATlON'.  125 

dust  return  to  the  earth,  as  it  was,  and  the  Spirit, 
&c.  wliich  plainly  implies,  that  the  soul  dies 
not  with  the  body,  it  goes  upwards,  Eccles.  iii. 
t31.  It  returns  to  God,  says  the  text:  And 
here,  say  you,  I  will  (l)  consider  the  evidences 
ot'  this  great  fundamental  doctrine  of  my  reli- 
gion ;  (2)  next  briefly  inquire  what  may  be  in- 
tended by  that  phrase,  returneth  unto  God  that 
gave  it ;  and  then  add  practical  reflections.  As 
to  the  evidence  of  this  doctrine,  I  shall  call  to 
mind  such  considerations,  as  I  have  found  to 
have  the  greatest  weight  with  me  ;  as 

1.  That  the  soul  hath  nothing  in  its  own 
nature  that  tendeth  to,  or  threatens  a  dissolu- 
tion :  It  is  a  pure,  spiritual,  immaterial  sub- 
stance, not  *  compounded,  or  made  up  of 
jarring  principles  or  dissimilar  parts  ;  it  has  no 
seeds  of  corruption  in  itself,  and  therefore 
supposing  the  will  of  God  to  continue  it  in  its 
existence  and  being,  there  can  be  no  danger  of 
its  perishing. 

2.  The  dignity  and  excellency  of  the  soul  is 
an  argumcTit  for  its  innnortality  :  God  has  made 
man  but  a  little  lower  than  the  angels  ;  set  him  at 
the  very  top  of  the  creation  ;  constituted  him 
his  representative  in  the  world,  and  Lord  over 
all  the  creatures  ;  and  to  qualify  him  for  his 
ijtation  and  rank,  has  distinguislied  him  with  the 
mc>st  excellent  faculties.  We  know  indeed  but 
little  of  oursehes,  of  the  nature  of  our  facul- 
ties, and  the  manner  of  their  operations  ;  but 
so   much  I   can   understand,  as  is  a  plain  inti-> 


*  ft  quum  simplex  anirni  natura  cssct,  neqne  habent  In  &e 
guu-quum  udmixtmn  dispar  iwi  atque  dis.similc,  nan  po.s^c  emtt 
d.iidi.     Cic.  ds  Sepcct. 


126  OF  MEDITATION.  [citAP.  II. 

mation  to  me  that  I  am  not  a  viere  body  :  I  find 
and  feel  in   myself  a  principle,  distinct   from 
matter,  and  superior  to  sense  ;  and  when  I  con- 
sider it  in   all  its  capacities,  I  cannot  but  infer 
it  is  designed  for  immortality.     How  noble  and 
even  angelical  a  power  is   that  of  the  under- 
standing !  It  can  penetrate  into  the  secret  re- 
cesses  of  nature ;    reason,    infer,    reflect   and 
carry  on  a  chain  of  thoughts  with  a  clear   con- 
nection ;  can  survey  the  whole  creation,  ascend 
above  it,  and   contemplate  the  glorious  author 
of  all :    So   the   will,    another   faculty   of  the 
himian  soul,  the  principle  of  all  freedom  and 
liberty,    how   excellent   and   even   God-like   a 
power  is  it  ?  It  can  chuse  or  refuse,  and  by  a 
sovereign   sort  of  empire,   controul   even   the 
strongest  and  most   impetuous  inclinations   of 
the   sensitive   appetite.     Would   Socrates   have 
taken  the  fatal  cup,  and  died  a  martyr  for  the 
unity  of  the  Godhead,  opposing  the  superstition 
and  idolatry  of  the  country,  had  he  not  had  an 
inward  principle,  different  from  body,  and  which 
over-ruled   the  love  of  life  ?  In  short,  consider 
man  in  all  the  endowments  of  his  mind,  in  his 
imderstanding,    will,  conscience,    memory,    as 
acting  under  the   awe  of  God  and   religion  : 
Consider  him  in  his  pros})ects  and  views  of  futu- 
ritfcy  ;  in  all  his  desires,  designs  and  tendencies, 
how  admirable  a  creatiu'c  will  he  appear  ?  He 
is  7wa'us  utrhisqiie  mundi,  by  his  body   allied  to 
this  earth,  by  his  Spirit  near  akin  to   heaven  : 
Hence  *  Seneca  calls  the  soul  a  God  sojourning 
in  a  human  body ;  a  certain  domestic  God,  as 
another  calleth  it. 


*  Quid  aliud  est   anima  Dcus   ia  corpure   humano  haspUans 
T^s  «»o»>'.^  Si»j.     Hiero.cjes. 


SECT.  VIII.]  OF  ISIKDITATtOX.  187 

And  can  we  imagine  such  a  creature  made  for 
a  day,  as  it  were,  to  exist  only  during  its  union 
with  the  body  ?     How  much  of  our  short  time 
is  spent  in  infancy  and  non-age,  when  we  can 
rehsli  httle  but  the  animal  Hfe,  or  Hfe  of  sense, 
and  scarce  differ  from   mere  brutes,  but  in  our 
sliape  !     How  mucli  afterwards  is  passed  away 
in  chiklish  toys  !     How  long  before  we  under- 
stand what  it  is  to  be  men,  and  how  much  longer 
often,  before  we  know  what  it  is  to  be  Christians  ! 
We  are  almost  ready  to  leave  the  world,  ere  we 
rightly  apprehend  our  errand  into  it :  And  shall 
we  suppose  we  are  designed  for  no  after-exist- 
ence r     Is  it   consistent  with  the  wisdom  and 
goodness  of  God,  to  frame  so  excellent  a  crea- 
ture purely  for  the  present  state  ?  To  take  a  few 
turns  upon  the  stage  of  the  world,  to  taste  of  its 
vanity  and  curse,  to  sigh  and  v.eep  awhile,  to 
view  some  scenes  of  sorrow  and  folly,  and  then 
pass  away  and  be  no  more  ?     "  If  the  question  Uoxc  Va- 
"  were  put,"   says  one,    "Wherefore  did  God"'fy' 
"  make  man  ?  Who  would  not  be  ashamed  so  to  "'J"  "'^'■' 
"  answer  it.  He  made  him  to  eat  and  drink  and 
"  take  his  pleasures,  to  gather  up  wealth,  for  he 
"  knows  not  whom  ;    to  use  his  invention,   that 
"  each  one  may  become  a  talk  and  wonder  to 
"  the  rest ;  and  when  he  hath  fetched  a  few 
"  turns  upon  the  theatre,  and  entertained  the 
*■'  eyes  of  beholders,  with  a  short  scene  of  im- 
"  pertinencies,  descend,  and  never  be  heard  of 
"  more.     What !  that  he  should  come  into  the 
"  world,  furnished  with  such  powers  and  en- 
"  dowments  for  this !    It  were  a  like  case  if  one 
*'  should  be  clad  in  scarlet  to  go  to  plough,  or 
"  curiously  instructed  in  arts  and  sciences  to 
"  attend  hogs."     The  dignity  of  man's  nature, 
the  excellent  capacities   of  the  rational  spir^it, 


128  OF  MEDITATION.  f CHAP.  11. 

declare  him  not  only  capable  of,  but  appointed 
to  another  state  ;  and  if  we  consider  how  short 
this  life  is,  how  full  of  vanity  and  vexation,  we 
cannot  but  infer  it  as  a  thing  most  agreeable  to 
reason,  and  the  perfections  of  the  wise  Creator, 
that  such  a  creature  should  not  be  confined  for 
his  being  and  happiness,  within  the  narrow 
bounds  of  d.ne,  but  is  made  for  hnmortalitij, 

3.  It  is  considerable  to  my  present  purpose, 
that  there  seems  some  sense  of  immortality  im- 
pressed upon  the  whole  rational  nature  :  All 
mankind.  Pagans^  Jerv,s,  MaJwmetans^  and 
Chrfst'ianSj  have  discovered  an  a])prehension  of  a 
future  state  :  The  books  of  the  ancient  philoso- 
phers, both  Greeks  and  Ilomans,  are  full  of  it 
(tliough  it  is  granted  tliey  treat  the  subject  as 
those  that  wanted  the  help  of  scripture-revela- 
tioii).  Homer,  who  is  supposed  to  have  flou- 
rished near  a  thousand  years  before  Christ, 
T;peaks  of  a  common  receptacle  for  souls,  which 
be  calls  Hades,  where  good  men  live  in  a  pleas- 
ing quiet,  and  wicked  men  are  condemned  to 
•\-ery  great  })unishments  :  Plato  discourses  copi- 
ously upon  the  soul's  immortality,  who  flourish- 
ed about  4C0  years  before  Christ ;  and  Thales 
taught  the  same  doctrine  in  Greece,  near  300 
years  before  hnn.  In  short,,  we  have  here  what 
that  great  philosopher  Cicero  calls  the  law  of  na- 
ture, (yiz.^  the  ^  consent  of  nations.  I  might  add, 


*  "Ifii'/Ti  a^akvm^^  the  soul  is  immortiil,  saitli  one  of"  the 
philo^oj)hf•l•^,  in  so  many  words,  Plutarch^  in  a  consolatory 
(lircouTbc  to  y'pollo/iius  upon  the  death  of  liis  son,  almost  ca- 
piftii  tiie  words  of  SoIornoH  :  lie  is  gone,  saith  he,  whither  he 
came  from  ;  the  earth  to  earth  again  :  'n-nvjxx  ^t  ccvu^  but  the 
spirit  is  ascended,  gone  upwards,  (i.  e.)  returned  to  God,  Arui 
in  th«>  like  »trMia  many  othvrs  of  thcra  speak. 


SECT.  Viri.]  OF  MEDITATION,  l29 

the  wiser  and  better  any  part  of  mankind  have 
been,  the  more  lively  their  sense  of  immortality ; 
the  stronger  and  more  vigorous  their  desires  al- 
ter it :  JVe  that  are  hi  thi;^  tabcniadc,  saith  the 
apostle,  do  firoa/u  hcin<i;  hurdened^  not  for  that 
Xi'e  ivouid  he  undothed  (mere  dying  was  not  the 
thing  they  aimed  at),  hut  clothed  upo?i,  that  movi' 
ial'ity  mi.>;ht  be  sxcallo-xed  2ip  of  life,  2  Cor.  v.  4. 
Here  they  find  themselves  compassed  about  with 
infirmity,  at  a  distance  from  the  chief  good,  and 
wearied  with  constant  repetitions  of  vanity  ;  so 
that  the  apostle  does  but  speak  the  common  sense 
of  the  best  saints,  Rotn.  vii.  24.  O  ivretched  man 
that  I  am,  who  shall  deliver  7ne  from  the  body  of 
this  death  !  Now  can  I  think,  can  I  allow  my- 
self once  to  think,  that  tliere  is  nothing  in  the 
joint  suffrages  of  all  mankind  in  a  njatter  of  this 
nature  !  Will  God  delude  and  frustrate  the  ex- 
pectations of  his  creatures  ?  disappoint  the  de- 
sires he  himself  has  planted  in  them,  especially 
the  desires  of  his  own  children,  whom  he  has 
begotten  again  unto  a  lively  hope  f 

4.  I  may  argue  the  certainty  of  another  state 
and  of  the  soul  s  immortality  from  the  justice  of 
God :  Rewards  and  punishments,  eternal  re- 
wards and  punishments,  are  the  sanctions  of  the 
divine  law.  He  has  said,  It  shall  be  uell  xvitk 
the  righteous,  for  they  shall  eat  the  fruit  of  their 
doings  ;  and  that  it  shall  be  ill  xvith  the  mc]ied,for 
the  re'ward  of  his  hands  shall  be  given  him,  Isa. 
iii.  10,  11.  God  will  make  a  distinction  between 
the  good  and  the  bad,  between  those  that  fear 
him,  and  fear  him  not :  Tliis  he  has  declared 
he  will  do ;  and  we  may  infallibly  conclude  it 
from  the  justice  of  his  nature,  the  Judge  of  all 
the  earth  xcill  do  tight.  But  tliis  is  so  far  from 
being  done  in  the  present  world,  than  the  equal 

K 


ISO  OF  MEDITATION.  [CHAP.  II. 

distributions  of  Providence  have  been  the  offence 
of  all  ages ;  Wherefore,  says  the  prophet,  doth 
the  'way  of  the  wicked  prosper  ?  Wherefore  are  all 
they  hapvy  that  deal  very  treacherously  ?  Jcr.  xii, 
i.  And  Solomon  observes  it  as  an  instance  of 
that  vanity,  which  was  his  complaint  and  exer- 
cise, TJiat  there  is  a  just  man  that  perishcth  in  his 
righteousness,  and  there  is  a  wicked  man  that  pro- 
longeth  his  life  in  his  wickedness.  Eccles.  vii.  15. 
The  inference  from  which  must  be,  as  he  him- 
self elsewhere  makes  it,  chap.  iii.  1 7.  God  shall 
judge  the  righteous  and  the  wicked  (i.  e.)  hey^e^- 
after,  when  things  come  to  be  reviewed  by  the 
great  Governor  of  the  world  ;  then  all  shall  be 
rectified,  and  a  decision  made  in  favour  of  the 
righteous  ;  so  that  thou  hast,  O  my  soul,  the 
fullest  assurance  of  thy  own  future  existence. 
God  rules  tlie  v/orld  by  hopes  and  fears,  and 
fills  the  minds  of  men  v\'ith  presages  of  eternity. 
It  would  be  biasjihemy  to  suppose  that  these  are 
groundless,  a  mere  fiction  and  contrivance  to 
keep  the  world  in  awe  ;  consequently  all  shall  be 
made  good  in  an  after -state  ;  tlie  ])romises  ful- 
lilled,  the  threatenings  executed,  and  the  soul 
exist  for  ever,  that  it  may  receive  its  retribu- 
tion. 

S.  With  me  who  am  a  Christian,  it  confirm.s 
my  belief  of  this  great  article  of  the  immortality 
of  the  soui,  that  the  Son  of  God  thought  not  his 
own  precious  blood  too  great  a  price  for  its  re- 
demption, Man,  by  his  apostacy,  had  forfeited 
his  happiness,  and  in  that  respect  lost  his  soul ; 
to  recover  which  was  the  design  of  the  Lord 
Jesus  in  his  undertaking  :  And  how  expensive 
and  costly  a  work  was  it !  How  great  his  con- 
descension, how  low  did  he  stoop  !  Being  in 
the  foru)  of  God^  he  took  upon  hiin  tl]c  form  of 


SECT.  VIII.]  ON  MEDITATIOX.  131 

a  servant,  and  in  that  state  and  condition  he 
lived.  Daring  kis  private  life  I  find  him  em- 
ployed as  an  ordinary  meclianic ;  heiice  lie  is 
not  only  called  the  carpentcr\s  son,  but  t/te  ccn^- 
penfcr,  Mark  vi.  3.  And  Justin  Mar/i/r  saith, 
}te  made  pl()ia(hs  and  Jiarroivs.  When  he  entered 
ii})on  tlic  stage  of  public  activity,  poverty  and 
contenijit  soon  followed  him  ;  he  had  not  li'here 
to  lai/  his  head,  jViatt.  viii.  20.  lived  u})on  contri- 
bution, Lu/.e  viii.  3.  endured  the  contradiction 
of  sinners,  maHce  of  men,  and  rage  of  devils  : 
And  how  amazing  his  last  conflicts  in  tlie  gar- 
den !  j)arti<;ularly,  when  he  sweat  divjjs  of  blood, 
Luke  xxii.  44.  and  on  the  cross,  when  he  cried 
out,  Mjj  God,  mjj  God,  xdty  hast  thou  Jorsaken 
me  ?  Matt,  xxvii.  46.  How  reproachful  and 
grievous  the  circumstances  of  his  death  !  He 
was  mocked,  reviled,  spit  upon,  smote  on  the 
face,  pierced,  crowned  with  tliorns,  and  cruci- 
fied ;  hung  up  between  heaven  and  earth,  as  one 
worthy  of  neither  ;  where  lie  died  a  public  vic- 
tim, a  spectacle  to  angels  and  men  !  And  such 
a  spectacle  the  world  never  saw  before  !  The 
only  begotten  of  the  Father  dying  upon  a  cross  ! 
AVell  might  the  rocks  rend,  and  the  sun  hide  its 
face  ! 

And  what  was  all  tliis  for  ?  What  meant  this 
strange  tiling,  the  Lord  from  heaven  luiited  to 
flesh,  tabernacling  in  a  human  body,  groaning, 
bleeding,  dying  ?  What  was  the  design  of  all 
this  ?  Vr  as  it  only  to  purchiise  a  short  life  of 
vanity,  after  wliicli  there  is  to  be  an  end  of  my 
being,  ca})acities,  enjoyments  for  ever  ?  To 
^u})})ose  tliis,  would  be  to  blaspheme  my  Re- 
deemer, and  count  the  blood  of  the  covenant  an 
tmholij  (/.  e.)  a  common  thing.  O  my  soul,  see 
thy  own  worth  in  the  price  that  was  paid  lor 

K  2 


132  ON  MEDITATION.  [CHAP.  II. 

thee,  and  infer  hence  thy  immortal  nature  :  If 
the  soul  be  not  immortal,  Christ  died  in  vain, 
and  the  work  of  redemption  is  a  jest. 

6.  My  Bible  puts  this  matter  out  of  all  doubt. 
The  text  informs  me,  that,  at  death,  when  the 
body  returns  to  the  earth,  tJie  spirit  returns  to 
God.  Jol)  speaks  of  it  as  a  matter  of  full  certain- 
ty with  him,  that  when  tJie  icorvis  had  destroyed 
his  hodii,  he  should  yet  see  God,  Job  xix.  26. 
And  how  clear  the  testimony  of  this  truth  from 
the  blessed  Jesus,  the  faithful  AAIEN  !  In  my 
Father^ s  house,  saith  he,  are  mam)  mansions  ;  I 
uill  receive  yon  to  myself,  Jolm  xiv.  2,  3.  And 
again,  Fear  not  them  that  kill  the  body,  but  are 
not  abk  to  Mil  the  soul.  Matt.  x.  28.  He  sup- 
poses the  body  may  be  destroyed,  and  yet  the 
soul  untouched  ;  plainly  signifying,  that  it  is  a 
principle  distinct  from  the  body,  and  can  subsist 
wdthout  it.  He  tells  the  converted  thief  on  the 
cross,  that  that  day  he  should  be  icith  him  injya- 
radise,  Luke  xxiii.  43.  And  in  the  moment  of 
his  own  dissolution,  commended  his  spirit  into 
the  hands  of  his  Father,  Luke  xxiii.  46.  And 
to  mention  no  more,  with  how  much  solemnity 
are  the  dead  pronounced  ])lessed,  Ber.  xiv.  13. 
Blessed  are  the  dead — their  works  Jbllow  them 
(i.  e.)  into  the  other  state,  where  they  find  and 
enjoy  a  blessedness.  And,  O  my  soul !  canst 
thou  hesitate  about  a  doctrine  that  has  so  great 
authority  to  support  it ;  that  is  confirmed  by  so 
many  testimonies  from  heaven  ? 

Nor  do  I  want,  7.  What  I  may  call  sensible 
eride72ce  of  SI  futuve  state  of  existence  :  To  say 
nothing  of"  the  stories  of  apparitions,  or  the  ap^ 
pearance  of  departed  spirits  (which  yet  I  appre- 
hend are  not  to  be  wholly  neglected,  as  of  no 
weight  in  this  question),    purely  because  too 


SECT.  VIII.]  OF  3IEDITATI0N.  133 

many  of  tliese  stories  are  fable,  there  have  been 
lying  v.'onders,   false  miracles  ;  but  that  is  no 
argument  against  true  ones,  or  that  there  never 
were  any  such.     But  not  to  insist  on  this,  tlie 
scri])tiire  affords  instances  of  departed  spirits, 
su])sistin2:  in  a  state  of  separation,  and  some- 
times  returning  back  again  into  our  world  ;  as 
that  of  the  Shunamitd'':^  son,  2  Kings  iv.  18 — 35. 
Tlmt  of  ./r/ir/.Vs  daughter,  Mati.ix.  18.  And  of 
Lazarus^  John  xi.  39.  The  apostle  Peter  speaks 
of  spiriiy.   i.-i  prison  (i.  c.),  the   spirits  of  those 
that  died  in  the  days  of  Noah,    1   Pet.  iii.    19. 
And  the  apostle  Jiide  of  the  Sodomites  (destroyed 
by  fire  so  many  ages  before)  as  then  suffering 
the  vengeance  of  eternal  fire  .^  Jude  7.     And  when 
Chiisi  was  ti'ansfigured,  I  find  Moses  and  Elias 
appearing  upon  the  mount  with  him.  Matt.  xvii. 
3.     Now  these  and  the  hke  instances  are  such 
arguments  for  the  point  I  am  considering,  as 
amount  to  a  sort  of  a  sensible  demonstration.  Sup- 
posing the  truth  of  scripture  history,  I  have  the 
same  satisfaction  tliat  spirits  exist  separate  from 
the  body,  and  live  in  another  world,  as  if  I  saw 
them  descend  from  thence  in  tlieir  vehicles,  or 
had  myself  been  visited  by  some  of  my  departed 
friends.     Nav,  the  evidence  here  is  strono-er  ; 
for  in  the  one  case  I  might  suspect  delusion, 
which  the  testimony  of  scripture  in  these  exam- 
ples eecures  me  from.     O  my  soul !  be  establish- 
ed in  the  belief  of  this  doctrine ;  here  is  sufficient 
proof  of  thine  immortality,  such  as  thou  mayest 
rest  in  without  fear  of  imposture.     When  the 
body  dieth,  the  spirit  dies  not  with  it,  but  re- 
tw^ns  to  God. 


134  OF  MEDITATIO'N.  [CIIAP,  15. 

A   second  Meditation    on   the   Soul's 
Imniortalitij. 

As  the  spirit  subsists  after  the  death  of  the 
body,  so  I  am  here  told  it  returns  to  God  wha 
gave  it.  How  returns  ?  What  may  this  im- 
port ? 

1.  It  may  imply,  that  the  spirit  is  from  God  in 
a  special  sense  ;  in  a  more  immediate  manner 
than  the  body  is.  Hence  it  is  said,  that  Gud 
gave  it ;  and  elsewhere  he  is  called,  the  Father 
of  Spirits,  Hcl).  xii,  9.  (i.  e.)  by  way  of  emi- 
nency  and  distinction. 

2.  It  returns  to  God,  Qciz.^  into  his  immediate 
presence  :  Whilst  at  home  in  the  hody^  'xe  are  ab- 
sent from  the  Lord,  2  Cor.  v.  6.  This  body  is, 
as  a  veil  or  covering,  interposed  between  God 
and  the  soid,  which  hinders  the  perception  and 
sigiit  of  God  ;  but  death  draws  aside  the  veil, 
and  represe-nts  the  di\ine  Majesty  to  naked  un- 
bodied spirits,  ailer  a  very  ditlerent  maimer  than- 
before.  Good  men  behold  his  face  in  righteous-, 
ness,  and  see  him  as  he  is,  in  his  pure  and  more 
innnediate  glory  ;  not  through  a  glass  darkly,  as 
now  in  the  body,  but  face  to  face.^  Wicked 
men  also,  upon  this  retiun,  behold  in  a  full 
light  wliat  once  they  so  little  thought  of;  they 
trind  the  scales  fallen-  from  their  eyes,  and  see 
God  in  all  his  terrors.  Now  they  are  cured  of 
their  intideiity,  and  with  the  devils  believe  and 
tremble.  Fall  on  us,  O  ye  rocks,  say  they,  and. 
hide  us  from  the  fact'  of  him  that  sits  upon  the 
throne. 

3.  It  returns  to  iri\'e  an  account :  Here  it  is 
upon  trial,  and  in  a  state  of  probation  ;  at  death, 


RECT.  VIIl.]  or  MgDltATION-.  IS-'? 

it  returns  to  render  an  account  to  its  Creator 
tiwd  Lord  ;  an  account  how  it  used  the  body  j 
its  senses,  appetites,  members  ;  how  it  acteil  in 
its  se\  eral  rehitions  and  capacities,  during  its 
abode  in  tlie  body  ;  how  it  im])roved  its  time, 
talents,  enjoyments,  and  opportunities  of  doing 
or  gettini^  good  :  In  short,  to  give  an  account 
of  all  the  iliinu'S  done  in  the  body  ;  of  its  entire 
conduct  towards  God  and  man.  O  may  I  not 
mistake  my  great  business,  and  return,  re  infeC" 
ta,  the  work  of  Hfe  undone  !  It  would  be  better 
for  me  to  be  annihilated,  sink  into  nothing,  than 
see  the  face  of  my  God,  and  return  to  him,  hav- 
ing forgot  my  errand.  O  my  soul !  labour  that, 
whether  present  or  absent,  thou  mayest  be  ac- 
cepted of  God  :  Assist  me,  Lord,  by  thy  grace. 
4.  The  spirit  returns  to  God  to  be  judged  by 
him,  and  receive  its  sentence  for  eternity.  We 
must  all  appear  before  the  judgment  seat  of  Christy 
saith  the  apostle,  that  every  one  may  receive  the 
things  done  in  the  body,  according  to  that  he  hath 
done,  'whether  it  be  good  or  bad,  2  Cor.  v.  10. 
Every  one's  state  is  determined  immediately 
upon  his  dissolution  :  Not  that  he  has  then  the 

full  retribution,  either  in  happiness  or  misery  ; 
but  the  sentence  is  past,  either  of  lite  or  death, 
and  that  for  ever ;  which  afterwards  will  be 
confirmed  with  the  solemnity  and  awfulness  of 
a  future  judgment.     Ko   sooner  was  the  rich 

,  m.an  in  the  jjarable  dead,  but  lie  lift  up  his  eyes 
in  torments ;  and  wlien  J\,azarns  died,  he  was 
innnediately  carried  by  tingcls  into  Abraham's 
bosom,  Luke  \vi.  22,  23,  O  may  I  stand  in  a 
good  lot,  may  I  find  mei'cy  at  that  day  I  and 
when  Christ,  who  is  my  life,  shall  appear,  ap- 
pear with  him  in  glory. 


135  OF  MEDITATION.  [cftAP^  it. 


The  Instruction. 


tion. 


♦tJ?^''^^'  ^*  -^^^^^  grateful  aiKl  acceptable  should  this 
doctrine  be  to  me  ?  Did  this  life  limit  my  dura-^ 
tion,  and  bound  my  hopes,  I  might  justly  take- 
up  the  psalmist's  complaint,  Psal.  Ixxxix,  47. 
Remember  how  short  my  time  is  :  Wherefore  hast 
thou  made  all  moi  in  vain  ?  Few  and  evil,  saith 
the  good  patriarch,  are  the  year?,  of  my  pilgrim- 
age. Gen.  xlvii.  9.  which  is  true  of  all  mankind, 
Joh  xiv.  1.  Our  duration  here  scarce  deserves' 
to  be  called  life  ;  it  is  a  short  something  between 
being  born  and  dying,  passed  over  in  the  distri- 
butions of  times  and  seasons  to  every  purpose, 
Eccl.  iii.  2.  Til  the  midst  of  life  we  are  in  death. 
And  as  it  is  short,  so  it  is  troublesome,  and  often 
^rievou?/.  How  full  of  labour  are  all  things  t 
How  little  to  be  attained  here,  worthy  of  the 
name  of  an  happiness  to  a  rational  creature  !  If 
I  taste  of  any  enjoyment  that  seems  agreeable,  it 
hath  so  many  allays,  such  a  mixture  of  bitter  in- 
gredients in  it,  that  it  is  hard  to  say,  whether 
the  good  or  evil  of  it  be  greater,  which  is  most 
predominant. 

Or  if  in  any  state  and  circumstances  of  things 
I  find  some  little  rest,  something  that  looks  likti- 
an  happiness,  such  as  it  is,  how  transient,  how 
changeable  and  short-lived  ?  It  may  be,  I  haves 
a  few  calm  bright  days,  but  then  presently  the 
<:touds  gather  again,  my  horizon  tiiis  with  dark- 
ness, and  the  comfortable  scene  is  withdrawn  : 
So  that  my  life  here,  at  best,  is  but  a  piece  of 
chequered  work,  made  up  of  intervals  of  pain 
and  pleasure  :  To-day  I  put  off  my  sackcloth, 
and  gird  me  with  gladness  ;  to-morrow  the  saUle 


SFCT.  VIII.J  OF  MEDITATItTN.  l^t 

comes  on  again  :  And  thus  I  go  the  round,  tears 
and  joy  mutually  succeeding.  And  how  vain, 
how  wretched  a  creature  should  I  be,  had  I  no 
future  prospects  !  And  how  cruel  and  inhuman 
the  attempts  of  those,  who  would  deprive  me 
thereof ;  who  endeavour  to  degrade  their  own 
species,  and  set  them  upon  a  level  with  the 
beasts  that  perish  !  One  might  say  to  them,  as 
was  said  in  another  case,  Farcite,  JwmuncuU^ 
miica:  spei  to  tins  Immmii  generis  :  Spare  the  only 
hopes  of  mankind.  But,  Omysoul!  covie  not 
thou  into  their  secret,  unto  their  assemhly,  mine 
honour,  he  not  thou  united.  Resolve,  nevet  to 
quit  a  doctrine  tliat  is  the  great  support  and 
*  dignity  of  thy  nature  :  Was  it  only  probable, 
no  wise  man  would  willingly  part  w^th  it ;  much 
less,  when  it  stands  upon  so  sure  a  foundation. 
2.  This  doctrine  affords  a  proper  relief  against 
the  fear  of  death.  To  die,  what  is  that  ?  Only 
to  leave  the  body,  not  to  lose  thy  own  being  : 
It  is  to  be  set  at  liberty,  released  from  thy  bonds 
and  fetters,  discharged  from  thy  prison,  and 
properly  to  live.     Blessed  are  the  dead  : 

-diciqiie  heafus 


Ante  obitmn  nenio  suprcniaque  Jknera  debet. 

Death  is  a  passage  to  immortality,  to  happiness  ; 
so  that  in  this  matter  we  sorrow  not  as  those  that 
Imve  no  hope,  1  Thess.  iv.  1 3.  and  consequently 
should  represent  death  to  ourselves,  not  in  the 


*  Si  in  hoc  erro,  qucd  animos  hominum  immorlalcs  esse, 
ciedain,  libcnter  erro  j  uec  milii  nuncerrorem,  quo  delector, 
tluin  vivo  extorqueri  volo  ;  sin  iportiius  (ut  niinuti  philosophi 
renscnt)  nihil  sentiain,  non  vereor.nc  hnnc  errorem  meuru 
niortui  philosophi  iirideant,     Cie.  de Struct. 


138  or  med'ttation.  ^cuav.  it, 

terrors'  of  a  destructive  enemy,  but  as  doing  a 
kind  office.  Pj/thagojrus'^  fancy  of  the  trans- 
migration of  the  soul  (its  passing  at  deatJi  into 
another  body,  and  so  enjoying  hie  again),  made 
his  disciples  fearless  of  dying  :  l^ut  here  is  iirraer 
ground  of  courage  and  comfort ;  not  only  ano- 
ther, but  a  better  life  in  view,  and  a  siu'e  evi- 
dence concerning  it.  And  how  s'hould  this  take 
off  the  dread  of  dying  ?  "  If  to  die,"  saitlr 
Socrates,  "  be  to  go  to  another  place,  and  those 
"  who  have  departed  this  life  are  with  God, 
"  what  greater  good  can  there  be  ?"  He  adds^ 
"  For  this  I  would  willingly  die  over  and  over 
"  again."  O  my  soid  1  learn  to  think  of  deatli 
with  calmness  and  composure  ;  thoii  needest  not, 
sshodidesL  not,  through  fear  of  it,  be  all  thy  life- 
time subject  to  bondage.  The  *  philosopher 
says  justly.  Death  is  only  terrible  to  them,  zvlio 
with  life  lose  all :  But  this  is  not  the  Christian's 
case.  Believe  immortality,  and  ll-ar  not  death. 
In  the  mean  time,  3.  The  comfort  of  this  doc- 
trine is  confined.  Immortahty,  or  a  future  eter^ 
nal  existence  after  death,  s])eaketh  comfort  to 
some,  but  not  to  all ;  it  is  like  the  pillar  of  lire, 
and  a  cloud,  that  was  light  to  Israel,  but  dark- 
ness to  the  Egi/j)tians :  To  some  it  is  as  the  sa- 
vour of  death,  viz.  to  the  ungodly,  that  have 
their  hope  and  happiness  in  this  life  only.  Did 
it  only  put  an  end  to  their  present  gratilications, 
it  would  be  melancholy  enough  to  them  ;  to 
have  all  their  dream.s  vanish,  their  pleasing  ima- 
ginations destroyed  at  once ;  to  be  torn  away 
from  all  tiieir  dear  enjoyments  for  ever,  is  dismal 


*  Mors  iis  terribilts,   quurum  ciisn  vita  ovinia  cxtiugsuun" 
t'jr,    OV-. 


SECT.  VIII.]  OF  MEDITATION,  IS9 

and  sliocking.  But  this  is  not  the  worst  of  it : 
When  the  rich  man,  in  the  parable,  died,  his 
pomp  and  ])leasure  died  with  him  ;  no  more 
purple  and  fine  hncn,  no  more  sumptuous  fare  ; 
nay,  not  a  drop  of  water  to  cool  his  tongue. 
But  that  is  not  all,  lie  zcas  io?'7nenied  in  Jiame  : 
And  thus  it  is  with  all  that  live  as  he  did  ;  that 
believe  not  JSIoses  and  the  prophets ;  that 
neglect  their  souls  and  another  world ;  that 
spend  their  time  in  pomp  and  pleasure  :  Death 
is  the  hing  of  terrors  to  them,  it  carries  them 
into  utter  (larkness,  xvliere  there  is  iveepivg,  and 
zcaili?7g,  and  gnashing  of  teeth, 

A  tliird  Meditation  on    the  ImmortcJity  of 
the  Soul. 

4.  If  the  soul  be  immortal,  I  may  hence  learn 
how  to  rate  and  \'alue  things,  fiz.  hy  their   re- 
ference  to   immortcdiiy.     I   have   two   states   of 
existence,  or  being  ;  one  in  the  body,  the  other 
out  of  it ;  one  in  time,  the  other  in  eternity  ; 
one   for  a  moment,  the  other  for   everlasting  ; 
which  affords  a  sure  rule  to  direct  me  what  to 
chuse,  and   what  to   })refer.     It   is  plain,    the 
things  which  are  confined  to  my  present  state 
and  duration,  can  be  but  of  little  account,  com- 
2)ared  xdlh  tlie   coneernments  of  eternity.     Seneca  Batislvr.- 
contemplating  the  greatness  and  beauty  of  those  «nortai, 
orbs  of  light  above,  casts  down  his  eyes  to  find*;*  ^^^ 
out  the  earth,  hardly  visible  at  that   distance,  ^g^ ' 
and  breaks  forth  into  a  philosophical  disdain  : 
"  Is  it  this  to  which  the  great  designs  and  vast 
*'  desires   of  men  are  confined  ?  Is  it  for  this 
*'  there  is  such  disturbance  of  nations,  wars. 


140  OF  MEDITATION.  [CHAP.  II. 

*'  and  shedding  of  blood  ?  O  folly,  O  fury  of 
**  deceived  men  !  to  imagine  great  kingdoms 
"  in  the  compass  of  an  atom  ;  to  raise  armies, 
"  to  divide  a  point  of  earth  with  their  swords  ; 
"  it  is  just  as  if  the  ants  should  conceive  a  field 
"  to  be  several  kingdoms,  and  fiercely  contend 
"  to  enlarge  their  borders,  and  celebrate  a 
"  triumph  in  gaining  a  foot  of  earth,  as  a  new 
"  province  to  their  empire."  And  from  hence 
he  excites  men  to  ascend  in  their  thoughts,  and 
take  an  intellectual  possession  of  the  material 
heavens,  as  most  worthy  of  their  minds. 
Earthly  tilings  are  so  little  and  mean,  compared 
with  the  tilings  of  the  other  world,  that  they 
scarce  deserve  a  solicitous  thought,  especially 
w^hen  the  inequality  of  our  duration  in  this  and 
that  v/orkl  is  considered.  Kow  justly  dees  the 
same  philosopher  elsewhere  cry  out,  Nisi  ad 
studium  ccelestium  homo  ad'mitieretur,  non  fuerit 
opcrce  pretium  nascl :  O  quam  contempta  res  sit 
komOf  nisi  supra  Jmmana  se  erexerit?  It  would 
not  be  worth  while  for  a  man  to  be  born  and 
live,  did  he  not  study  heavenly  things  :  How 
contemptible  a  thing  is  that  which  we  call  man, 
unless  he  raise  himself  above  earthly  and  bodily 
enjoyments  ?  O  my  soul !  com.pare  thy  present 
with  thy  future  existence,  and  never  call  any 
thing  great  and  good,  tiiat  reaches  no  further 
.  than  this  momeot  of  time,  that  will  not  accom- 
pany thee  into  the  other  world,  and  has  no  con- 
nection with  immortality.  We  look  not,  says 
the  apostle,  at  tilings  ichich  are  seen,  "a'hich  are 
temporal,  2  Cor.  iv.  18.  They  made  them  not 
their  scope,  and  indeed  would  scarce  glance  at 
them,  cast  an  eye  upon  them.  The  things  which 
are  seefi,  the  things  of  time,  are  but  cyphers  in 


SECT.  VIII.]  OF  MEDITATION.  141 

themselves ;  it  is  eternity,  tliat  like  figures 
added  to  them,  gives  them  their  signiiicancy 
and  worth ! 

Consequently,  5.  It  is  evident  to  a  demon- 
stration my  chief  concern  ought  to  be  about 
immortality,  to  secure  the  interest  and  welfare 
of  the  soul,  the  never  dying  part.  I  am  directed 
not  to  labour  for  the  meat  that  perishes  ;  of  which 
nature  are  all  eartldy  things  that  go  no  further 
than  the  body.  I  ought  to  be  indiflferent  about 
these  things  ;  my  labour,  my  most  earnest  con- 
tention and  care,  is  due  to  eternal  things^  the 
meat  that  endiu'es  to  everlasting  life.  O  may  I 
always  be  affected  towards  this  world,  and  that 
world,  as  the  affairs  of  both  require !  May  I 
consider  and  adjust  their  several  claims  and  in- 
terests ;  love  both  according  to  tlicir  value  and 
importance  to  me.  This  is  a  point  of  the 
greatest  wisdom,  a  mistake  in  which  is  the  main 
cause  of  ruin  to  those  that  perish.  "  We  should  Mr.^ 
"  (says  a  divine  author,  arguing  from  the  ^^""^^ 
"  present  doctrine)  endeavour  a  calm  indifferen-  o/lvian 
"  cy,  and  dispassionate  temper  of  mind  towards  as  mor- 
"  the  various  objects  and  affairs  that  beloi.ig  to  tal. 
"  this  lite.  There  are  very  narrow  limits  set  ^ 
"  already  by  the  nature  of  the  things  them- 
"  selves ;  and  it  is  the  part  of  wisdom  and 
"  justice  to  .set  the  proportionable  bounds  to  all 
"  the  thoughts,  cares  and  passions  we  will 
"  suffer  to  stir  in  our  minds,  with  reference  to 
"  them.  Nothing  is  a  more  acknowledged 
"  character  of  a  fool,  than,  upon  every  slight 
"  occasion,  to  be  in  a  transport ;  to  be  mucli 
"  taken  with  empty  things  betokens  an  empty 
"  Spirit  ;  a  rational  authority,  continency  and 
"  dominion  over  one's  self,  must  be  maintained, 
"  that  we  never  be  so  affected  with  any  thing. 


142  OF  MEDITATIOX.  [CHAr.  II. 

"  but  tlie  object  may  be  able  to  justify  ami 
"  -warrant  tiie  affection  :  Consequently  we  shall 
"  rarely  meet  with  any  tem])oral  concern  tliat 
"  ought  to  move  us  ;  both  for  the  littleness  of 
"  such  things  tiiemselves,  and  that  we  have  so 
"  unspeakably  greater  things  in  view.  How 
contemptibly  should  we  look  upon  that  empty 
vanity,  hcing  rich !  The  pursuit  of  so  des- 
picable a  trifle,  with  violent  and  peremptory 
desires,  so  as  hereby  to  suffer  a  diversion 
from  our  designs  for  another  world,  is  to 
"  make  our  eternal  hopes  less  than  nothing. 
"  And  with  the  like  neglect  should  all  sensual 
pleasures,  secular  honours,  dignities,  S^c.  be 
treated.  We  are  to  act  with  coolness  and  in- 
difterency  as  to  all  these  things,  and  to  mani- 
fest it  to  all ;  to  declare  it  plaruhj,  by  a  con- 
"  stant  uniform  course  of  action,  that  we  are 
"  pilgrims  and  strangers  on  the  earth,  and  are 
"  seeking  a  better  country. 

"  That  lofly  soul,  adds  he,  that  bears  about 
"  with  it  the  apprehension  of  being  made  for  an 
*'  everlasting  state,  so  earnestly  intends  it,  that 
"  it  shall  ever  be  a  condescension  and  vouch- 
"  safemcnt  with  it,  i^  it  allow  itself  to  take 
*•'  notice  what  busy  mortals  are  doing  in  their 
"  (as  they  reckon  them)  grand  negotiations 
"  here  below.  We  of  this  Academij  (says  the 
"  philo60})her  to  the  jealous  tyrant)  are  not  at 
^'  kisure  to  mind  so  mean  things  (as  the  coii- 
"  cerns  of  his  court).  JFe  have  something  else  to 
"  do,  than  to  talk  of  you.  With  how  much 
"  more  reason  may  the  Christian  say  this  ?  He 
"  hath  still  the  image  before  his  eye  of  this 
world  vanishing  and  passing  away ;  of  the 
other,  with  tlie  everlasting  concernments  of 
it,  even  now  ready  to  take  place,  and  fill  up 


(.i 


ii 


SECT.  VIII.]  OF  ilEDITATIOK.  143 

**  all  the  stage."  O  may  the  affairs  of  iiiimor- 
tnlity  thus  fill  my  mind,  and  the  afl'aiis  of  this 
earth,  of  tliis  t5  ^•J^,  this  sliort  noxv,  and  mo- 
ment of  life  shrink,  and  iie  as  dust  under  my 
feet ! 

Nor  is  this  to  be  looked  upon  as  mere  rlietorf- 
cation,  a  flourish  of  words  ;  it  is  no  more  than 
what  a  just  comparison  of  time  and  eternity 
will  admit  and  suggest.  Suppose  the  present 
life  and  duration  (consisting  1  will  say  of  eighty 
years)  divided  into  two  periods  ;  into  one  months 
and  into  sex-eutij-nine  years  eleven  montlis  : 
Suppose  also  the  month  was  preparatory,  and  a 
sort  of  an  introduction  to  the  other  period, 
'  when  the  vvhole  state  and  circumstances  should 
undergo  a  mighty  change,  and  that  according 
to  our  behaviour  in  the  month  ?  Who  sees  not 
the  concerns  of  the  seventy-nine  years  are 
greatest  ?  Would  not  reason  and  common  sense 
direct  to  prefer  comfort  and  happiness,  in  that 
long  duration,  to  every  tiling  that  might  pre- 
tend to  it  in  the  foregoing  month  ?  Would  it  not 
be  an  excess  of  folly,  and  even  madness,  to 
pass  the  month  in  sport,  in  vanity  and  pleasures, 
or  in  little  cares  and  business,  relating  to  that 
short  space  only,  w^hile  the  other  duration  was 
neglected  ?  (/.  e.)  to  be  happy  for  a  month,  at 
tlie  hazard  of  being  a  slave  and  miserable  for 
eighty  years.  V/ould  not  the  month's  proba- 
tioner, as  I  may  call  him,  did  he  act  with  com- 
mon prudence,  have  his  chief  reference  to  the 
after-period  ?  Would  he  think  of  indulging  his 
ease  and  pleasure,  if  this  was  like  to  entail 
misery  upon  him  hereafter  ?  Nay,  would  he  not 
dcsj)ise  every  thing  of  that  kind  ?  Especially 
when  he  considered,  the  more  self-denied  he 
*yas,  the  more  diligent  to  improve  in  the  month, 


l44  OF  MEDITATION.  [CHAP.  XL 

the  more  comfortable  and  happy  he  should  be  in 
the  after-diiratioR.  This  month,  says  he,  will 
soon  be  over,  and  then  I  shall  be  happy,  and 
enjoy  myself  for  many  years.  O  my  soul !  this 
is  a  faint  resemblance  of  thy  circumstances  in 
life :  Thou  art  here  a  few  days,  and  eternity 
remains.  Now  is  thy  seed-time  for  everlasting  : 
As  thou  sowest  here,  thou  shalt  reap  hereafter. 
Look  therefore  to  eternity,  and  be  little  con^ 
cerned  about  the  month,  this  moment  of  time  ; 
provide  for  everlasting  :  Remember  one  thing  is 
needful ;  and  put  on  the  resolution  of  the  pious 
martyr,  who  when  he  was  bid  to  take  care  of 
himself,  I'eplied,  so  I  liill  of  my  best  *  self 
meanina:  the  immortal  soul. 


The  Soliloquy  and  CQinplaint. 

13 UT  O  my  soul !  how  hast  tliou  forgot  thyself, 
forgot  thy  relation  to  eternity,  thy  future  existr 
ence,  and  the  concernments  thereof?  How 
unduly  affected  hast  thou  been  towards  this  and 
the  other  world  ?  How  have  the  vanities  and 
amusements  of  this  short  moment  of  being  and 
duration,  confined  and  engrossed  thy  thoughts 
and  cares  ?  Eternity  is  so  awful  a  sound,  that  it 
should  carry  thy  mind  above  the  things  of  time, 
and  quite  drown  the  noise  of  them,  as  the  report 
of  a  cannon  doth  that  of  a  whisper.  But  alas  ! 
how  much  otherwise  has  it  been,  and  is  it  with 
me  ?  How  ha^^e  I  Avasted  my  affections  upon  pre- 
sent dreams  and  shadows,  rejoicing  and  weeping 
over  a  clod  of  earth !  Like  the  poor  Ephraifnite, 


*    '\uir)'.a  cuj usque  est  quisquv, 


SECT.   VIII.]  OF  MEDITATION.  14o 

that  cried  after  his  Teraphhri,  tJicy  have  taken 
area//  mi/  Gods,  saitli  he,  and  tvhat  have  I  more  ? 
Judg.  xviii.  24.  With  what  ovation,  and  sort  of 
triunrph,  do  we  talk  of  what  we  call  an  estate  ? 
3///  estate  !  when  in  a  map  of  the  world  it  woidd 
scarce  be  discernible  ;  one  might  cover  it  witli 
a  pin's  head.  I  cannot  but  sometimes  think 
with  myself,  how  the  angels  pity  us,  and  smile 
at  us,  when  they  look  down  upon  our  laborious 
and   solicitous  pursuits  of  such  minute  things. 

0  wretch  that  I  am  !  that  my  mind  is  so  much 
depressed,  and  drawn  down  to  this  earth,  that 

1  can  no  better  extend  my  views.  Lord,  anoint 
mine  eyes  v/ith  eye-salve  ;  grant  me  that  faith 
which  is  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen  ! 

The  Resolution. 

Antd  am  I  immortal  ?  Doth  my  Spirit  at  death 
7^etitrn  to  God,  and  exist  for  ever  in  a  separate 
state  ?  I  would  henceforth  resolve  to  live  for 
eternity,  to  prepare  for  my  return.  In  order  to 
which  I  resolve  (Lord,  help  me  by  thy  grace) 
to  have  my  eye  fixed  on  the  other  world  ;  and, 
in  all  my  designs,  undertakings  and  actions,-  to 
preserve  a  constant  reference  thither.  I  would 
esteem  every  thing  as  little,  as  nothing  compara- 
tively, that  is  calculated  only  for  the  meridian 
of  time,  that  serveth  only  a  present  state.  1 
resolve  to  chuse,  prefer,  pursue  things,  as  they 
stand  related  to  eternity,  judging  of  them  by 
this  mark  and  ])roperty,  as  they  signify  for 
another  'world,  relate  to  eternity,  and  contribute 
to  the  blessedness  of  it.  I  resolve  not  to  look  at 
the  things  that  are  seen,  but  at  the  things  that 

L 


146  or  MEDITATION^.  [CIIAP.  II. 

are  unseen  ;  and  what  concerneth  only  the  body 
and  time,  shall  haveiittleof  my  thought  and  care. 

0  my  soul  1  thus  I  resolve.     Lord,  strengthen 
and  confirm  me  by  thy  grace. 

I  resolve  to  be  often  returning  before-hand  to 
my  God,  resigning  and  committing  my  spirit  to 
him,  to  keep  it  against  that  day  ;  keep  it  safe  from 
the  injuries,  snares  and  temptations  of  its  bodied 
state,  and  the  impressions  of  sensible  objects ;  re- 
turning to  him  in  a  way  of  solemn  devotion,  de- 
lighting in  him,  con^'ersing  with  him,  comforting 
and  refreshing  myself  in  the  best  manner  I  can 
in  his  special  presence  ;  that  at  my  last  return 
at  death,  I  may  not  go  to  a  God  I  have  been 
estranged  from. 

Above  all,  I  would  resolve  to  get  my  heart 
framed  and  formed  for  a  blessed  immortality: 

1  would  make  it  the  great  business,  and  work  of 
my  religion  and  life,  to  cultivate  and  improve 
my  mind,  that  I  may  be  meet  for  paradise, 
meet  for  the  happiness  of  the  separate  immortal 
state:  particularly,  I  resolve   to  seek  and   en- 

Boxo  Va-  f^63,^'our  ailer  a  weanedness  from  the  body,  "  a 

nity  of     "  refinedness    from    this    earth,     a    thorough 

Man  as    "  purgation    of  all   undue   degrees  of  sensual 

mortal.    «  affection;  a   consumption  of  my  dross  by  a 

"  sacred    fire   from     heaven ;    an   aptitude   to 

"  spiritual  exercises  and  enjoyments;  high  com- 

"  placency  in  God,  fervent  love;  a  worshipping 

"  posture  of  soul,  formed  to  the  veneration  of 

"  the   eternal    wisdom,    goodness,    power   and 

"  holiness;  pi'ofound  humility,  and  abnegation 

"  of  self;   a  prayerful   frame   of  spirit,   much 

"  used   to   gratulations  and  thanksgi\"ings  ;    a 

"  large  and  universal  love,  imitating  as  much  as 

"  possible,  the  divine  love;  a  steady  composure 

"  and  serene  temper  of  spirit,  not  boisterous. 


SECT.  VIII.]  OF  MEDITATION.  -  14' 

"  nor  apt  to  create  storms  to  myself  or  the 
"  world;  every  way  suited  to  the  blissful 
"  regions,  where  nothing  but  perfect  purity, 
*'  entire  devotedness  to  God;  love,  goodness, 
"  benignity,  well-pleasedness,  order  and  peace, 
"  shall  have  place  for  ever.  This,  O  my  soul! 
"  thou  oughtest  to  be  constantly  intent  upon; 
"  this  should  be  thy  daily  work  (viz.)  to  get 
"  tliy  spirit  so  attempered  and  fitted  to  heaven, 
"  that  if  thou  be  asked  what  design  thou  drivest, 
"  what  thou  art  doing,  thou  mayest  be  able  to 
"  make  this  true  answer,  thou  art  dressing  foi' 
"  eternity  J' 

The  Aspiration. 

O  MY  God!  the  father  of  spirits,  who  hast 
formed  and  fashioned  them,  and  hast  the  im- 
mediate conduct  r.nd  government  of  them,  visit 
this  soul  of  mine;  enlighten,  purify,  sanctify 
throughout;  fit  m^e  for  thine  embraces;  help  me 
to  breathe  after  immortality;  to  be  separating* 
myself  more  and  more  from  this  world  and 
body;  and  more  constantly  to  intend  and  seek 
the  other  world;  to  press  towards  it,  and  long 
for  admission  thither:  I  would  be  patient  of  the 
body;  but  not  fond  of  it,  con'&i{\.evmg  a  good  man 
shoidd  only  need  leave  to  die.  Lord,  assist  me,  by 
thy  grace,  to  atiain  this  indiiferency,  to  die  daily, 
and  to  Hve  for  immortality.  May  I  be  trimming 
my  lamps,  adorning  as  a  bride  fcr  a  husband.  1 
leave  the  worldling  to  piu'sue  his  dust,  it  is  an 
intellectual  s])iritual  treasure  I  would  be  am- 
bitious of.  O  may  I  be  arrayed  in  gold  of 
Ophir!  May  I  be  all  glorious  within,  and  be 
brought  to  tlie  King,  at  last,  in  raiment  of 
needle-work;  be  cloathed  wilh  white  raiment, 

L  2 


148  OF  MEDITATION.  [cHAP.  II, 

and  I  shall  litt 
for  thee  I  wait 


and  I  shall  little  regard  other  ornaments  t  Lord 


0  come  thou  doxai  to  me. 
Or  take  mc  up  to  thee. 


A    Meditation  on  the   Resurrection  of  the 
Just, 

A  third  li aving  begged  the  divine  presence,  assistance 
spt'cimeiu  and  blessing,  and  chose  some  scripture,  as 
the  foundation  of  your  discourse ;  as  that  Luke 
xiv.  14.  Thou  shalt  he  recompensed  at  the 
resurrection  of  the  jxist,  you  may  proceed  thus. 
1.  Say  you,  I  will  consider  what  I  am  to  expect 
under  the  resurrection. 

2.  Take  notice  of  the  properties  and  qualities 
of  the  resurrection-body. 

3.  Review  the  grounds  and  principles  upon 
which  the  doctrine  stands,  and  consider  the 
arguments  by  which  the  truth  and  certainty  of 
it  is  established. 

4.  Apply  all  to  myself 

1.  I  am  to   consider   what   I  am   to   expect 

under  the  notion  of  a  resurrection. 

^Vhat  is        First,  At  the  resurrection,  and  as  included  in, 

meant  by  it,  I  cxpect  a  oodij.    The  Anastasis,  or  resurrec- 

tlicresur-tion,  im.plies  more  than  the  existence  of  the  soul. 

rcction.    ^^^  :^c^  j|fg  j^j  ^  separate  state:  The  literal  and 

proper  meaning  of  tlie   word  is   rising  again-, 

which  supposeth  that  something  fell,  which  can 

be  only  the  body.     Hence  it  is  said  to  be  of  the 

dead.   Matt,  xxiii.  31.     Acts  xxiii.  6.     It  is  of 

those  that  were  in  the  grave,  John  v.  28.     Now 

the  soul  cannot  be  said  to  liave  died,  or  have 

been  in  the  grave ;  consequently  the  resurrection 


SECT.  VIII.]  OF  MEDITATIOK.  149 

is  of  the  body.  And  so  the  apostle  intimates, 
Rom.  viii.  11.  He  shall  quicken  our  mortal  body; 
<Ccoo7ro»r'o-£t,  he  shall  make  it  live  again. 

Secondly,  as  I  expect  a  body,  so  I  expect  the 
same  bod//,  that  my  soul  is  now  united  to.  T/iis 
corruptibte,  «ays  the  apostle,  rniist  put  on  in- 
corruption:  This  mortal  (to  <p^c(,c\o\>  tSto)  that  same 
thing,  that  was  corruptible  and  mortal,  shall  be 
raised,  and  be  made  nicorruptible  and  immortal. 
To  the  same  purpose,  Rom.  viii.  23.  We  wait 
tor  the  redemption  of  our  bodies.  So  Phillip,  in. 
21.  He  shall  change  our  vile  body.  We  shall 
not  have  a  body,  but  our  body,  our  own  body; 
this  shall  be  redeemed  from  corruption,  and 
changed ;  the  same  temple  that  w^as  demolished, 
shall  be  reared  up  again.  This  is  the  doctrine  of 
scripture,  and  accordingly  the  ancient  Church* 


*  Tliere  were  several  in  the  primitive  Church,  that  professed 
to  Ixlicve  the  ri'surrection  of  the  body,  or  oi  a  body,  but  not  of 
i\\Q  mvie  body  uhich  now  we   have;   but  insttacl  thereof  they  ^"'^  ^^ 
imagined,  that  at  the  resurrection  day  there  would  be  fianied,  *^     » 

by  the  power  of  God,  thin,  subtile,  aerial  bodies,  wJiereuntoJP*  ^^°* 
human  souls  should  be  joined,  in  lieu  of  these  gross  material 
fleshly  bodies,  which  they  now  actuate  and  inform  :  in  opposi- 
tion to  whom  ihe  word  Jiesh  was  inserted  in  the  Creed,  as  oemg 
of  a  more  determinate  sense.  TheOW^ewwAv,  saith  Jcrowe,  pro- 
fess the  belief  of  the  future  resurrection  of  the  body,  and  be- 
cause there  are  celestial  and  terrestrial  bodies,  and  the  air  and 
anher,  according  to  them,  are  called. bodies,  therefore  they  Ui^e 
tiie  word  Ludy,  and  not  jfes/i  j  and  as  this  was  a  controversy  at 
that  time,  so  the  lathers  are  very  express  and  distinct  in  de- 
claring their  faith,  and  maintaining  what  they  took  to  be  the 
Christian  doctrine,  liufnim  particularly  (being,  it  seems,  un- 
der some  suspicion  with  reference  to  this  point)— We  confess, 
says  he,  that  the  resurrection  of  our  tlesh  shall  be  whole  and  per- 
fect, t'f  tliis  our  Jksli,  wherein  we  now  live;  for  we  do  not  say,  as 
some  have  slandered  us,  that  another  body  shall  rise  instead  of 
tills,  but  that  It  shall  be  this  vinj  name  bodi/,  without  the  loss  of 
any  of  its  members,  or  the  defect  of  any  part  of  the  body,  uulo 


150  OF  MEDITATION,  [[CHAP.  H. 

express  their  faith,  resurrectio  carnis;  the 
resurrection  of  the  flesh  being  an  article  in  all 
their  Creeds.  So  that  there  seems  too  much 
boldness  in  that  of  a  philosophic  writer.— 
"  Suppose  (says  he)  a  person  die  in  England, 
'*  and  be  buried  in  one  of  our  church-yards,  and 
"  God  should  form  him  a  body  out  of  one  of 
"  the  mountains  of  Peru,  it  might  properly  be 
"  called  a  resurrection;"  but  methinks  not 
veryproperly ;  a  creation  it  might  be  called,  but 
not  a  resurrection,  which  seems  to  include,  in 
the  notion  of  it,  a  renovation  or  restitution. 

What    identifies,  or   goes   to   constitute  the 
same  body,  as  the  scripture  has  not  told  us,  we 


which  nothing  of  its  nature  shall  be  wanting,  ejicept  corruption ; 

And  agreeable  hcretOjin  the^(j'?/j7eflnCrced,the  article  runs  thus  ; 

1  believe  the  \e^y\x\eci\ox\]uijusc(nnis.,  oi  this^tsh.     In  another 

Creed  (that  of  Dania.sus)  it  is  thus  expressed,— We  believe  we 

^?hall  be  raised  with  the  same  real  members  and  flesh  in  which 

we  now  live.     Jerome  declares,  that  the  Catholic  faith  cannot 

be  maintained,  uidess  it  he  admitted  that  a  body  with  flesh  and 

bones,    blood  and    members,  be   restored.     Another  of  these 

Creeds  has  it — We  confess  that,  according  to  thp  example  of 

our  Head,  there  shall  be  a  true  resurrection  of  the  flesh  of  all 

the  dead  ;  neither  do  we  believe  we  shall  rise  in  an  aerial,  or 

any  other  kind  of  body,  as  some  have  dreamed,  but  in  the  very 

Vide  Jw-  flesh  we  now  live  in.     'i'heir  design  herein  was  to  guard  against 

dtj  ot  Re-  several  opinions,  which  they  apprehended  inconsistent  with  the 

aur.wliere  doctrine   of  the   resurrection,  as  1.  The  opinion  of  those  who 

jnariy  ex-  believed  the  soul  should  have  no  body,  exeopt  some  line  vehicle 

amples  ot  jt  might  receive  immediately  upon  its  separation. 

this  kind       2.  C*f  those  that  believed  God  would  make  it  a  new  body  ont  of 

are  col-     other  particles  and  other  matter,  an  aerial  or  aethe;  jil  body. 

lecttd.  3,  Of  those  who  believed  the  resurrection  of  the  same  body, 

hwlXiOX.  o{ -din  entire  body,  with   the  same  organs  and  members. 

with   the  same  form  and  shape  with  the  present  body.    Against 

all  these  they  termed  their  article,  and  proceeded  to  settle  and 

determine  the  fiiith  (it  may  be  with  too  much  positiveness  and 

nicety  of  decision,  going  further  than  they  had  clearness  and 

warrant  from  scripture  ) 


SECT.  VIII.]  OF  MEDITATION.  1^1 

cannot  pretend  to  be  certain;  and  therefore 
with  respect  thereto,  can  liave  no  determinate 
faith.  Its  sameness  does  not  imply,  that  it  shall 
have  the  same  numerical  particles  of  matter  that 
ei'er  it  had  in  tliis  life.  In  this  sense  our  body 
is  not  the  same  in  infancy,  childhood,  youth, 
and  old  age.  It  is  in  a  constant  flowing  state, 
passeth  away  by  insensible  perspiration,  and  in 
the  course  of  a  few  years  (seven  as  many  have 
computed)  undergoes  a  change,  receiving  new 
flesh,  and  new  particles  of  matter,  at  the 
revolution  of  so  many  years :  and  it  is  absurd  to 
suppose,  that  these  particles,  that  is,  all  the 
matter  that  constituted  the  body  from  our  birth 
to  our  death,  shall  be  reunited  in  the  resurrection 
body. 

Nor  is  it  likely  the  body,  when  raised,  shall 
have  the  same  particles  of  matter  (neither  more 
nor  less)  which  were  laid  in  the  grave.     It  is  ^«^y  o" 
enough,  says  one,  who  has  carried  this  point  as  *'|®  resur- 
far  as  most,  that   such  particles  are  raised,   as„^  133/ 
make  up  the  integrant  or  necessary  parts  of  the 
body;  such  as  remain  after  the  utmost  degree  of 
maceration,  without  which  the  body  would  be 
imperfect:  And  these  necessary  parts  are  chiefly  1 

the  bones,  skin,  the  nerves,  tendons,  ligaments, 
and  the  substance  of  the  several  vessels. 

Others  have  thought  that  God  will  collect, 
out  of  all  the  particles  that  ever  entered  the 
composition  of  the  hiunan  body,  and  belonged  to 
it;  collect  out  qfJhem  all,  the  matter  of  the 
resurrection-body:  so  that  the  more  permanent 
and  necessary  parts  of  the  body,  which  it  had  at 
death,  and  in  some  measure  always  had,  and 
some  flowing  particles  in  every  state  of  the  body, 
and  time  of  life;  these  collected  by  divine 
power  shall  constitute  the  body  at  the  resurrec- 


^^^  OF  MEDITATION.  [CHAP.  II. 

tion.  But  I  consider  this  and  other*  hypotheses  of 
this  kind  only  as  speculation,  and  not  propound 
them  to  myself  as  matter  of  faith.  I  would  not 
pretend  to  be  herein  wise  above  what  is  written: 
as  this  doctrine  depends  entirely  upon  revelation, 
I  would  confine  myself  in  all  my  reasonings, 
within  the  bounds  and  limits  thereof  It  is 
enough  for  me  to  know,  that  I  shall  have  a  body; 
a  body,  in  some  respects^  the  same;  this  the 
scripture  sufficiently  intimates,  and  I  will  depend 
on  the  promise  and  providence  of  God  for 
performance. 

S.  At  the  resurrection,  and  as  included 
therein,  I  expect  the  same  spirit,  in  a  state  of 
miion  with  the  same  body;  that  this  body  and 
tliis  soul  shall  be  again  united  in  one  person:  It 
is  no  improper  account  of  the  matter,  v/hich  a 
Miiihun.  learned  Rabbi  gives,  when  he  calls  the  resur- 
rection, "  the  return  of  the  soul  into  the  same 
"  body  from  wiiich  it  had  been  separated.'* 
vShould  my  soul  then  receive  another  body,  and 


*  The  nioderp  philosophers  are  of  opinion,  since  the  late  mi- 
croscopical discoveries,  that  asplants  and  herbs  derive  themselves 
from  seeds, so  animals  proceed  iVom  proper  animalcula,  and  they 
suppose  the  human  body  particularly  one  of  the  animalcula, 
arown  and  increased  by  the  expansion  of  its  numerous  minute 
vessels.  The  solide,  that  were  folded  up  in  so  small  a  com- 
pass, are  swelled  to  the  size  tluy  afterwards  arrive  at,  by  the 
addition  made  to  the  quantity  of  fluids,  that  pervade,  and  fill 
them-  Ti^ese solid  or  vascular  parts, are  the  stcmu?ia  vita',  and 
always  the  same;  all  the  change  is  ifi  the  fluids,  which  are  in- 
deed in  a  perpetual  flux,  some  constantly  perspiring  or  passing, 
off  by  the  secr<'tory  glands ;  but  the  main  principles,  the  vessels 
of  thf  body,  are  unchangeable  m  their  substance  through  all 
the  periods  of  human  life,  and  the  bodies  of  men  are  so  distinct, 
that  one  cannot  become  a  part  of  another,  nor  suffer  any  con- 
fusi wn:  which  being  granted,  the  main  diflieulty  that  attends 
the  doctrine  of  the  rcburrection  vauisli&s. 


SECT.  VIII.]  OF  MEDITATION.  153 

not  the  same;  or  another  spirit,  and  not  the 
same,  be  united  to  my  body,  it  would  not  be  a 
proper  resurrection. 

4.  The  union  being  again  accompHshed,  (the 
same  body  and  soul  joined  in  the  same  person) 
it  shall  be  dissolved  no  more;  J  shall  be 
unclothed  no  more  for  ever:  J  J  /am  this  coi^- 
t'lfpiible  sliall  put  on  incorriiption,  &c.  then  shall 
he  hroi/^ht  to  pass  the  saying  tltat  is  xnitten^  death 
is  sivallwwed  up  in  victory^  1  Cor.  xv.  54.  The 
children  of  the  resurrection  neither  marry,  nor 
are  given  in  marriage;  there  is  no  need  of 
marriage,  to  continue  the  species,  or  repair  the 
loss  of  individuals,  for  death  is  now  fully 
conquered ;  they  die  not,  neither  can  they  dk\ 
but  are  as  the  angels,  Luhe  xx.  S5,  36.  That 
building  of  God,  that  house,  not  made  uifh  hands 
(that  is,  the  resurrection-body,  as  some  under- 
stand the  text)  is  eternal  in  the  heavens,  2  Cor. 
V.  1.  And  this  is  what  I  expect  under  the 
notion  of  a  resurrection:  I  shall  have  a  body, 
the  same  body ;  this  in  union  with  the  same 
spirit;  which  union  wall  be  everlasting. 


A   Second  2[editation  on  the  RtsuKUEC- 

TION. 

2. 1  Am  to  take  notice  of  the   properties   and  The  pro- 
qualities  of  the  resurrection-body :  And  here  I  F'"i'«'s  oi 
am  assured  it  shall  not  be  such  a  body,  as  it  is  at  J.^^^'.^,^^"^" 
present,  but  far  more  excellent:  He  shall  change  i^ody. 
our  vile  bodies,  says  the   Apostle,  and  fashion 
tJicm  lif.c  his  glorious  body,  Phil.  iii.  21.     And 
what  tlie  glory  of  his  body  is,   we  may   guess 
from  that  specimen,  and  faint  resemblance  of  it 


154  OF  MEDITATION.  [CHAP.  II. 

at  his  transfiguration ;  when  his  face,  as  we  are 
told,  did  shine  as  the  siai,  and  his  raiment  teas  as 
trhile  as  the  light.  Matt.  xvii.  2.  Our  bodies 
shall,  in  their  measure,  be  like  his;  crvuop^ov,  of 
the  same  form  and  compleaio?!,  appearing  v/ith  a 
splendour  and  brightness,  resembling  that  of  his 
glorified  body. 

But  what  the  change  shall  be,  the  apostle 
tells  us  more  particularly,  1  Cor.  xv.  from  ver. 
35  to  45.  He  brings  in  the  philosophic  infidel, 
proposing  his  question,  ver.  35.  with  design,  it 
may  be,  to  ridicule  the  doctrine  :  But  some  will 
sai/,  how  are  the  dead  raised  up,  with  what  body 
do  they  come?  He  answers  the  scoffer  with  a 
severity,  due  to  his  temper,  ihoii  fool,  &c.  q.  d. 
Thouthinkest  to  baffie  a  doctrine,  that  stands  upon 
a  sure  foundation,  by  an  objection,  that  may  be 
ansvv^ered  from  a  most  familiar  instance,  which 
every  one  is  acquainted  with;  Dost  thou  not 
know,  that  which  thou  sowest  is  not  quickened, 
excej)t  it  die;  suppose  wheat  or  any  other  grain 
be  sowni  it  must  first  die,  that  is,  be  separated 
and  dissolved  in  tlie  earth,  and  melted  into  a 
kind  of  jelly,  before  it  springs  up,  and  then 
God  gives  it  a  body,  as  he  in  his  wisdom  and  pro- 
vidence sees  fit ;  a  stalk,  an  ear,  <^t.  and  to  every 
seed  its  ov/n  body  ;  to  vvheat  one  sort  of  stalk 
and  ear,  to  barley  another  sort,  and  to  each  a 
proper  body.  He  adds,  ver.  42.  where  he  begins 
to  apply  his  simile  to  his  present  purpose,  so  is 
the  resury^ction  of  the  dead,  i.  e.  that  case  re- 
sembles this :  As  the  seed  sown  is  not  exactly 
the  same  with  what  springs  up ;  for  a  grain  of 
wheat  is  the  same  with  a  stalk  and  ear  of  wlieat, 
and  yet  it  is  partly  the  same  ;  for  every  seed  has 
its  oxvn  and  proper  body  given  to  it ;  if  wheat  be 
sown,  it  grows  up  wheat,  not  barley  or  rye  j  thu§ 


SECT,  VIII.]  OF  MEDITATION.  15^ 

it  is  in  the  case  of  the  resurrection:  So  also  is  tJierev 
siirrect'ion  of  the  dead,  where  there  seems  impHed, 

1.  That  our  present  body  is  a  sort  of  a  seed  of 
the  resurrection  body.  Whether  the  phrase  con- 
cerning the  body,  v.  42.  (it  is  soxni)  refers  to  its 
production  into  the  world,  or  its  being  laid  in 
the  grave  ;  the  reference  to  the  after-body  is 
manifest ;  it  is  the  seed  and  matter,  out  of  which 
the  resurrection  body,  as  it  were  springs,  and 
from  which  it  is  formed. 

2.  Here  is  implied  that  tlie  resurrection  body 
is  in  some  respect  the  same  with  the  body  that 
is  sown,  (/.  e.)  the  body  which  we  now  live  in, 
and  at  death  lay  in  the  grave  ;  for  thus  (in  the 
mmile)  God  gives,  says  the  apostle,  to  every 
seed  its  otii  body. 

3.  Here  is  also  implied,  that  it  shall  undergo 
a  considerable  change,  and  consequently,  not 
be  absolutely  the  same  :  It  is  so  the  same,  as  yet 
to  admit  of  a  difference  ;  that  xvhich  thou  sowest, 
thou  sowest  not  that  body,  that  shall  be,  v.  37.  It 
is  sown  bare  grain  of  wheat,  S^x.  but  when  it 
springs  up,  it  is  variously  changed  ;  and  thus  it 
shall  be  with  our  body  ;  it  shall  be  changed,  and 
wherein,  he  tells  us  in  four  particulars,  f .  42, 
43,  44.  //  is  sown  in  corruption,  it  is  raised  in 
incorruption  ;  it  is  sown  in  dishonour,  it  is  raised 
in  glory  :  it  is  soxvn  in  weakness,  it  is  raised  in 
power  ;  it  is  sown  a  natural  body,  it  is  raised  a 
spiritual  body, 

I.  It  is  sozvn  in  corruption.  It  is  a  perishing 
dying  thing,  having  principles  of  death  and  cor- 
ruption in  it ;  therefore  called  by  the  apostle, 
Rom.  viii.  II.  a  mortal  body  ;  and  in  this  chapter, 
1  Cor.  XV.  54.  this  mortal ;  its  very  principles 
tend  to  destruction  ;  nor  can  it  subsist  without 
constant  sustentation,    and  constant  influence 


156  OF  MEDITATION.  [cHAP.  11. 

from  an  agent  and  power  without  itself,  to  pre- 
serve it  from  the  ruin  its  own  principles  would 
infer  ;  but  it  shall  be  raised  in  incorruption,  hav- 
ing no  internal  principles  of  death  remaining  ; 
hence  it  is  said  of  the  children  of  the  resurrec- 
tion, that  they  cannot  die  any  more,  Luke  xx.  36. 
2.  //  is  sown  in  dislionour.  It  is  a  vile  body, 
o-w^a  Ta7r£iow(r£a>c,  Phil.  iii.  21.  a  hodi)  of  humi- 
liation and  abasement^  suited  to  the  present  lapsed 
state  of  the  soul ;  it  not  only  has,  what  the 
apostle  calls,  uncomehj  parts,  1  Cor.  xii.  23.  but 
is  subject  to  pains,  weakness,  and  often  humbled 
by  deibrmity  ;  we  are  forced  at  great  expence 
to  repair  it,  that  it  may  be  kept  tenantable  ;  to 
clothe  and  adorn  it,  that  it  may  not  oifcnd  ;  and 
no  sooner  is  it  deserted  by  the  vital  principle, 
but  it  becomes  a  loathsome  carcase  ;  Let  7ne  htiry 
my  dead,  says  Abraham,  out  of  my  sight :  But  it 
is  7-aised  in  glory  ;  hence  at  the  resurrection  the 
righteous  shall  shine  as  ilie  brightness  ofthejirma- 
ment,  and,  as  the  stars  for  ever  and  ever,  Dan. 
xii.  3.  They  shall  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father,  Matt.  xii.  43.  Their 
body  shall  be  a  celestial  body,  having  a  bright- 
ness and  lustre  upon  it,  agreeable  to  its  celestial 
state  :  Thus  Christ  shall  transform  it,  when  he 
raisetli  it  again,  according  to  the  icorhing,  rvhe?^e- 
hy  he  is  able  to  subdue  all  things  under  himself: 
Nor  is  it  improbable  that  the  glorified  spirit, 
vrhich  returns  to  reside  in  it,  will  contribute 
something  hereunto,  and  communicate  a  lustre 
Scot'%  to  the  body.  "  If,"  says  one,  "  our  soul,  when 
Cbribtian  "  overjoyed,  can  till  our  eyes  with  such  spright- 
Liii\  "  ]y  Hauies,  overspread  our  countenances,  and 
''i  lOQ  '^  P^^ii^t  our  faces  with  such  a  serene  and  florid 
'  "  air,  what  a  change  will  it  make  in  our  resur- 
"  rectionbodyj  which  being  incomparably  more 


SECT.  VHI.3  OF  MEDITATION.  [.57 

"  fine  and  subtile  than  this  body,  will  be  far  more 
"  pliable  to  the  motions  of  the  soul  :  When 
"  therefore' the  happy  soul  shall  receive  the 
"  raised,  refined  body,  ravished  with  joy  un- 
"  speakable  ;  how  will  its  active  joys  shine 
"  through,  and  overspread  it  with  an  amiable 
"  gloryV' 

\\'hen  Moses  had  been  with  God  in  the  mount, 
the  rays  of  divine  light  and  glory,  that  little 
taste  of  heaven,  connnunicated  by  a  short  inter- 
view with  the  blessed  God,  made  his  face  shine, 
and  gave  it  so  strong  a  lustre,  that  the  cliildren 
of  Israel  were  dazzled  with  it,  and  so  awed  with 
those  beams  of  majesty,  that  he  was  forced  to 
veil  his  face,  that  they  might  behold  it,   and 
converse  with  him,    as  at  other  times,  Ea:od, 
xxxiv.  30.     Some  have  thought  this  glory  con- 
tinued on  Moses's  countenance  till  his  death  : 
That  it  continued  a  considerable  time,  is  inti- 
mated, V.  34,  35.  it  is  probable  for  half  a  year 
at  least ;  that  is,  till  he  had  set  up  the  taberna- 
cle, and  delivered  the  laws  he  had  received : 
The  like  we  read  of  Stephen,  upon  a  spepial  ma- 
nifestation of  God  to  him,  Actn  vi.  1.5.  his  body 
received  some  impressions  of  glory  ;    his  face 
shoue  as  the  face  of  an  angel :  Now  as  this  trans- 
formation was,  I  suppose,  owing,  in  part  at  least, 
to  the  inward  sensation,  frame  and  temper  of 
the  mind,  and  not  wholly  to  any  external  im- 
pressions on  the  body,  it  is  reasonable  to  sup- 
pose a  spirit  returning  from  heaven,  filled  with 
the  light  and  glory  of  that  state,  will  more  won- 
derfully transtbrm.   In  short,  I  reckon  the  glory 
of  the  resurrection  body  will  be  affected  by  an 
immediate   divine    supernatural   power,    which 
the  triumphant,  joyous,  happy  state  of  the  soul 
will  contribute  to. 


158  OF  MEDITATION.  [CHAP.  II. 

3.  It  is  sown  hi  "weakness,  tliat  is,  in  a  condi- 
tion of  great  frailty  and  infirmity ;  easily  fa- 
tigued, soon  wasted,  decayed  and  spent:  In 
the  present  state  of  our  bodies,  how  little  can 
we  do  !  lioiv  little  can  we  bear  or  suffer  I  We 
dwell  in  houses  q^:  clay,  xchose  foundation  is  in 
the  dust,  which  are  crushed  before  the  moth.  Job 
iv.  19.  but  it  is  raised  in  poiver,  full  of  life,  vi- 
gour, and  strength  ;  so  that  it  shall  subsist  for 
ever  without  decay ;  move  for  ever  Vv'itliout 
weariness ;  fast  and  wake  for  ever  without  the 
demands  of  food  and  sleep  :  It  will  have  a  firm- 
ness and  vivacity  in  it ;  such  as  will  render  it  a 
fit  instrument  of  a  glorified  spirit ;,  strong  enough 
to  support  its  joys,  and  serve  it  in  its  operations  : 
Heaven  is  a  state  of  eternal  uninterrupted  reli- 
gion 5  they  rest  not  day  and  night,  saying.  Holy, 
holy,  holy.  Lord  God  Almighty,  Rev.  iv.  8.  And 
they  have  bodies  suited  to  their  employment. 
How  soon,  alas  !  am  I  now  weary  in  (if  not  of) 
the  service  of  God  :  If  I  find  the  spirit  willing, 
I  soon  find  the  flesh  v^^eak  ;  I  cannot  watch  with 
my  Lord  and  Master  a  few  hours,  but  this  body 
begins  to  flag,  to  feel  its  burden,  and  succomb 
under  it ;  I  am  forced  to  suspend  operation,  de- 
mand a  pause,  submit  to  a  sort  of  death  to  re- 
cruit its  strength,  and  restore  its  exhausted 
spirits  :  But  the  resurrection  body  will  have  no 
incumbrance  of  this  kind  ;  it  will  languish  no 
more  ;  be  weary  no  more,  but  be  raised  in 
poxver,  with  life  and  activity  ;•  so  as  never  to 
desert  the  soul  in  its  most  intense  and  vigorous 
exercises. 

4.  It  is  sown  a  natural  or  animal  body  (o-w^.i^c 
yl\)-)QY.ov),  i.  e.  adapted  to  this  lower  sensitive  ani- 
mal life  ;  sustained  by  meat,  drink,  and  sleep, 
and  constantly  depending  thereon  ;  a  body  with 


SECT.  Vlll.]  OF  JIEDITATIOX.  1-59 

affections,  passions,  appetites,  and  inclinations, 
gross  and  sensual,  and  of  the  same  kind  with 
those  of  the  brutes  ;  on  which  account  also  it 
may  be  called  a  vile  hody^  or  a  body  of  hum- 
bling :  For  how  low  do  we  often  stoop  to  gratify 
the  appetites  of  the  body,  and  in  compliance 
with  its  cravini>'s  ?  How  wilt  thou  blush,  O  mv 
soul !  How  wilt  thou  be  ashamed,  when  out  ot 
the  body,  among  the  pure  intelligences  of  the 
other  state,  to  think  to  what  mean  drudgery 
thou  didst  once  submit,  when  in  the  body,  serv- 
tng  divers  lusts  and  pleasures  !  How  thou  didst 
lay  aside  thy  crown,  forget  the  original  dignity 
of  thy  nature  ;  wast  enslaved  to  sense  and  appe- 
tite, and  transported  with  the  entertainments  of 
a  brute. 

But  how  happy  the  change  that  shall  be  made, 
when  it  is  raised  a  spiritual  body  !  refined  from 
its  grossness  ;  when  it  shall  have  wholly  laid 
aside  the  luggage,  and  burden  of  the  flesh  ; 
shall  need  no  more  the  recruits  of  food  and 
sleep  ;  crave  no  more  the  pleasures  of  sense,  nor 
delude  thee  any  more  with  those  muddy  delights, 
which  the  senses  are  the  channels  and  instru- 
ments of.  And  then  its  constitution  and  frame 
will  be  spiritual,  attempered  and  fitted  to  the 
divine,  pure,  spiritual  operations  of  the  soul ; 
all  its  members  will  be  instruments  of  rioliteous- 
ness :  Thou  wilt  no  longer,  O  my  soul !  com- 
plain of  the  law  of  the  members  warring  against 
the  law  of  tlie  mind. :  The  body  thou  shalt  then 
receive  will  be  in  perfect  subjection  to  the  soul : 
It  will  no  more  pinion,  divert,  and  tempt  it,  as 
it  used  to  do,  being  improved  into  a  sort  of  an 
angelic  body  :  Not  but,  probably,  we  shall  have 
more  of  body  than  the  angels ;  but  it  is  likely, 
our  bodies  will  then  resemble  their  vehicles,  in 


160  OF  MEDITATION.  [CHAP.  li. 

pureness,  fineness,  and  activity  :  Hence  the  an- 
cient Hebrews  styled  the  resurrection  body,  tlie 
angelical  clotliing  of  tlte  soul ;  and  TertuUian  calls 
it,  Carnem  angelijicatam^  angelized  Jlesh :  Nor  is 
this  any  objection  against  the  resurrection  body, 
it  being  the  same  with  this  body  (that  which  is 
raised  with  that  which  is  sown)  ;  for  as  philoso- 
phers agree,  there  is  really  no  specific  essential 
difference  in  matter,  the  grossest  body  in  the 
world  being  capable  of  refinement  to  the  sub- 
tility  of  the  purest  gether  ;  so  that  our  body  may 
be  the  same,  notvidthstanding  so  great  a  change 
as  to  its  quality,  in  order  to  fit  it  *  for  the  state 
where  it  is.  And  this,  O  my  soul !  will  be  the 
condition  of  the  resurrection  body ;  this,  or 
something  like  this  :  The  trumpet  shall  sound  ; 
the  dead  shall  be  raised,  and  we  shall  be  changed; 
changed  with  these  and  the  like  advantages  and 
improvements  :  This  corruptible  shall  put  on  in- 
corruption ;  be  raised  in  glory,  in  power,  and 
truly  a  spiritual  body.     And  with  what  pleasure 


*  Pamphylius  apologizing  for  Origeiiy  produces  several  pas- 
sages out  ot'  his  works,  to  sliew  he  believed  the  resuneciion  of 
the  flesh,  or  of  the  same  body,  and   among  the  rest  what  fol- 

loweth "  As  we  retain,"  says  he,  **  the  same  body  from 

"  our  infancy  to  old  age,  though  the  characters  may  seem  to 
*'  be  much  altered,  so  we  ought  to  understand  that  the  very 
**  same  species  will  remain  in  the  life  to  come,  though  changed 
*«  very  much  for  the  better  ;  for  it  is  necessary,  that  ihe  soul 
*'  which  dwells  in  corporeal  places,,  should  have  such  a  body, 
**  as  is  suited  to  those  places,  where  it  lives  ;  and  as  if  we  were 
"  to  live  in  the  sea,  our  bodies  would  doubtless  be  so  ordered 
"  and  constituted,  as  is  proper  for  such  an  habitation  (as  the 
"  bodies  of  those  creatures  arc,  which  there  inhabit)  ;  so  now, 
*'  since  we  are  designed  for  a  celestial  habitation,  it  follows, 
**  that  the  qualities  of  our  bodies  shall  be  suited  to  the  glory» 
"  of  those  places,  notwithstanding  this,  the  former  species 
**  will  not  be  destroyed,  though  it  be  made  more  glorious." 


SECT.  VIII.]  OF  iyl£DITATIO^\  101 

shoiildest  thou  think  of  this  blessed  day  !  with 
what  i30iicitous  care  shouidest  thou  prepare  for  it! 
Lord,  grant  me  a  part  in  the  better  resurrection  ! 

A  third  Meditation^  on  the  same  Subject. 

Dvi:  is  it   ccrtiiin,  that  I  shall  have  my  bodv  "roofs  of 
again,  in  tl>is  improved  state  ?     Things  of  great    ''*-'siii- 
moment,  and  that  import  a  great  deal  of  com-  '*^^''''^'** 
fort,  had  need   be  Avell  estabhshed  :    Let   me 
therefore   inquire,    upon  what  foundation  my 
faith  herein  stands  ;  though  before  I  proceed,  I 
shall  premise  two  observations. 

1.  That  this  doctrine  belongs  not  to  the  arti- 
cles of  natural  religion  :  Thepliilosophers  of  old, 
it  is  known,  represented  the  Christian  notion  of 
the  resurrection,  as  impossible  and  ridiculous, 
*  Augustin  tells  us,  there  was  nothing  in  the^Etmr- 
whole  Christian  religion  so  vehemently  opposed  ^^-  ^" 
by  them,  as  the  resurrection  of  the  £esh.     Of '^^-  ^^• 
the  immortality  of  the  soul,  says  he,  they  have 
discoursed  at  large,  and  many  of  them  assert  it ; 
but  when  they  come  to  speak  of  ihe  resrirrection, 
they  not  only  contradict  it,  but  maintain  it  is 
impossible.     And   this   was   so   general   among 
them,  that  Tertulliini  informs  us,  there  was  not 
one  set  of  the  pin  losop hers,  but  what  denied  it. 
They  did,    says   another,    -n-avn  chli^dr^.ccg  t^cttu', 
with  all  manner  of  opposition  contend   against 
it.     r/if!//  *  places  it  amongst  tlie  number  of*  Nat. 
impossibilities,  viz.  revocare  dejunctos,  and  boldly  Hist-  I'b. 
affirms,  it  is  what  God  neither  ta7/ f/a,  nor  catl'^'^''^' 
do.     Cehus   calls  the  doctrine  abo?/tinabk.  and 
insults  the  Christians  as  madinen,  lor  believing 
it.     Julian  the  apostate  attacks  them  with  hi's 
usual  raillerv  on  this  head.     Or/arn  savs,  that  it 
was  ni  his  time  the  common  subject  ol  laughter 

M 


162  OF  MEDITATION.  [ciIAP.  II. 

among  the  Pagans  ;  and  I  find,  tliat  when  the 
great  apostle,  preaching  at  Athene,  spoke  of  the 
resurrection  of  the  dead,  the  Eincuremis.  that 
heard  him  mocked.  Acts  xvii.  32.  And  in  the 
same  strain  our  modern  deists  talk  of  it.  "  It  is 
"  contrary,"  say  they,  "  to  all  the  principles  of 
*'  philosophy,  that  a  bod}'^  which  has  submitted 
"  to  natural  corruption,  should  resume  its  an- 
"  cient  form."  So  that  it  is  plain,  there  is  na 
learning  this  doctrine  in  the  school  of  nature,  or 
arguing  it  out  by  principles  of  reason  :  Natural 
reason  can  here  do  me  no  service  ;  it  says  no- 
thing of  it,  unless  in  a  way  of  objection  and  ca- 
vil ;  and  yet, 

2dly.  I  find  this  doctrine  has  always  been  re- 
ceived in  the  church  of  God,  and  admitted  as  an 
article  of  their  faith,  under  every  dispensation  of 
religion.  The  patriarclts  *  seem  to  have  had 
some  knowledge  of  it :  Our  Saviour  includes  it 
in  the  covenant  made  with  them,  E.vod.  iii.  6. 
compared  with  Matt.  xxii.  32.  And  one  w^ould 
think  Abraham  was  not  ignorant  of  it,  when  he 
so  readily  complied  vrith  God's  commantl,  to  sa- 
crifice his  son,  especially  after  what  the  apostle 
has  added,  Heh.  xi.  19.  that  he  accounted  that 
God  was  able  to  raise  him  Jrom  the  dead.  Job, 
who  lived  in  the  patriarchal  age,  professed  his 
faith  on  this  head  with  great  assurance,  in  those 
words  (as  many  interpret)  Job  xix.  25,  &c.  / 
k720Xo  that  my  Redeemer  liveth,  &c.  I  am  sensi- 
ble the  text  is  very  ambiguous,  and  has  a  differ- 


*  Dr.  JJody  has  taken  a  great  deal  of  pains,  to  prove ,^  that 
the  resurrection  is  an  ancient  universal  doctrine,  derived  down 
Irom  Noa/i,  and  grounded  on  the  more  early  revelation  made 
to  the  antediluvian  patriarchs  ;  and  that  there  were  footsteps 
of  it  among  the  heathens  (though  it  is  manifest  they  were  fav 
from  .believing  the  scripture  notion  of  it). 


SECT.  VIII.]  OF  MEDITATION.  168 

ent  turn  given  to  it ;    but  if  tiie  doctiine  was 

then  revealed,  it  is  not  unrear^onable  to  suppose 

this  good  man  refers  to  it,  when  lie  speaics  of 

his  iiedeemer,    standing  upon  the  earth,  and 

that  in  the  latter  davs,  and  of  seein.'.i:  him  witli 

1  .  1 

his  eyes  :  In  mj//Iesh,  says  he,  shall  I  see  God, 

'idiom  I  shall  bcJiold,  and  not  another  (or  not  a 
stranger  ej/e)  intimating  he  should  have  the  same 
body  restored  with  the  same  eyes.  The  vulgar 
Latin  renders  it,  I  /mow  that  my  Redeemer  liveth, 
and  that  at  the  last  day  I  am  to  rise  from  the  earth, 
and  shall  again  be  covered  xvith  my  shin,  and  in  my 
Jlesh  I  shall  see  God. 

As  for  the  Jewish  church,  it  Vv^as  certainly  an 
article  with  them,  that  God  would  raise  the 
dead.  Ezehiel  grounds  his  parable,  concerning 
the  resurrection  of  the  dead  and  dr}^  bones,  upon 
the  doctrine  of  a  general  resurrection ;  which 
must  suppose  it  known  and  current  among  them, 
Ezek.  xxxvii.  That  it  was  so  in  the  time  of  the 
Maccabees,  appears  evidently  from  their  history ; 
hence  we  find  the  seven  brethren,  when  put  to 
death  by  the  tyrant  Antiochits,  comforting  them- 
selves with  the  hope  of  it.  Thou,  like  a  fury, 
says  one  of  them,  when  ready  to  expire,  taJcest 
us  out  of  this  present  life,  but  the  King  of  the 
rcorld  Xi'ill  raise  us.iqj,  "cCho  hare  died  for  his  taxes, 
unto  everlasting  life,  2  Mace.  vii.  9.  Another, 
when  he  came  to  suifer,  stretched  out  his  hands, 
and  said,  These  I  had  from  Heaven,  and  for  his 
laws  I  despise  them  ;  and  frmn  him  I  hope  to  iS' 
ceive  them  again,  v.  11.  The  fourth  at  his  death, 
cried  out,  //  is  good,  being  put  to  death  by  men, 
to  look  for  hope  from  God,  to  be  raised  up  again 
by  him  ;  adding,  as  for  the  (meaning  the  king) 
thou  shall  have  no  resurrection  to  life,    v.  14.* 

■ r -^ 

"  If  any  should  suppose;  the  historian  is  the  author  of  these 
speeches,  or  at  loa->t  gave  a  turn  to  tliem  (as  it  must  be  granted 

M  2 


164-  OF  MEDITATION.  [CHAP.  31. 

And  when  the  last  came  to  sulfci'5  tlie  mother 
exhorted  to  constancy,  from  the  consideration 
of  a  happy  resurrection,  encouraging  him  with 
the  hope  and  assurance  thereof,  as  Josephus  tes- 
tifies ;  To  which  purpose  she  applied  several 
texts  of  scripture,  as  Frov.  iii.  18.  Wisdom  is 
the  tree  of  life  to  them  that  lai/  hold  of  her.  Ezek.. 
xxxvii.  3.  Ca?i  these  dn/  bones  live  ?  Not  omit- 
ting the  saying  of  Moses  in  his  song,  often  urged 
by  the  Jexvs  as  aproof  of  the  resurrection,  Deut, 
xxxii.  39.  /  AvV/,  and  I  make  alive.  Thus,  as  the 
apostle  says  (referring,  probably,  to  this  very 
instance),  they  would  not  accept  of  deliverance, 
that  they  miglit  obtain  a  better  resurrection. 

Nor  did  they,  in  their  most  degenerate  state, 
part  with  this  article  (excepting  a  few  that  they 
counted  hereticK),  as  appears  from  the  apostle 
Faurs  apology  before  Feli.Vj  I  have  hope  toxvards 
God,  as  they  themselves  also  allow,  that  there  shall 
be  a  r^eswrection,  both  of  the  just  and  unjust.  Acts 
xxiv.  L5.  And  how  readily  does  Martha  profess 
her  faith  herein,  when  Christ  told  her,  her 
brother  should  rise  again  !  /  hnoxv,  says  she,  he 
shall  rise  airain  at  the  resurrection  of  the  last  day, 
John  xi.  24.  plainly  implying,  that  this  was  the 
common  faith  of  the  Jexvs,  whicli  she  had  been 
trained  up  in.  The  modern  Jf^xvs,  notwithstand- 
ing their  apostacy  in  other  instances,  still  agree 
with  their  fore-fathers  in  this  point :  In  their 
Scpher  Akkarivi,  or  book  of  fundamentals  (which 
is  their  present  creed,  reduced  into  this  method 


is  common  in  cases  of  the  like  nature),  I  answer,  we  have  no 
<:<rtaiii  proof  of  ihati  however  it  shews  what  the  doctrine  of 
the  Jr^s  was  .it  t!iat  time,  when  this  book  was  written  ;  which 
some  have  thought  was  before  Christ.  It  is  certain  it  was  an- 
cient, being  citt.d  by  L'Uvicns  Ahxundrinus,  who  lived  at  the 
«;»d  of  the  secoivd  centiiryj  and  be;jinnJngof  the  third. 


£CT.  VIIl.]  OF  MEDITATIOX.  165 

and  order  by  Maimonides,  about  the  end  of  the 
ele^■enth  century),  tlie  thirteenth  article  runs 
thus  :  "  I  behev  e  with  a  perfect  faith,  that  the 
"  dead  shall  be  restored  to  life,  when  it  shall 
"  seem  fit  to  God  the  Creator.'*  And  their  story 
otWie  devolution  of  tfie  dead^  or  rowling  of  the 
caverns*,  is  a  sufficient  evidence  they  believed 
a  resurrection  ;  it  being  an  opinion  and  matter 
of  belief  with  them,  that  the  Jexv.s,  who  are  bu- 
ried out  of  Jifdea,  shall  at  the  resurrection  pass 
ihrough  the  arcerns  of  tJie  €arth  2lS  far  as  Judea, 
and  there  rise  iigain. 

What  the  faith  of  Christians  is,  and  1ms  been, 
touching  this  article,  needs  no  inquiry  ;  they 
have  transcribed  it  out  of  the  Bible  into  all  their 
creeds,  and  other  writings,  where  it  stands  ex- 


*  The  Clialihe  Parayhrase  on  tlie  Canficics^  cluip.  viii.  5. 
says,  **  When  the  dead  shall  levivo,  it  sliall  come  to  pass  thai  „   , 
"  the  mount  ot  Olives  shall  be  cleft,  and  all  the  dead  of /«me/ "^'^''* 
**  shall  come  out  Irom  thence,  and  the  just  too,  that  died  in^'  ^    * 
*'  I  he  captivity,  shall   come  by  the  xcay  of  the  cavtrns  under 
"  the  earth,  and  shall  con)e  forth  out  of  the  mount  of  Olives." 
Which  fiction  of  theirs  (as  ridicul(>us  as  it  \>)  shews  that  they 
believed   the  resurrection  of  the  hw\y,  and  of  the  same  body  : 
They  give  it  for  a  reason  why  Jacob  and  Jtfs^p/i,  who  died  in 
J'^gypf^-,   were  carried  into  Cuiiaan  to  be  buried  there,  riz.  that 
tliey  mi<;lit  be  freed  from  the  trouble  of  the  caverns.  And  hence, 
to  this  da}  ,  the  richest  Jews,  in  what  part  soever  they  die,  haye 
their  bones  carried  to  the  Holy  Land.     Sandys  says  in  his  tra- 
vels, that  whole  barks  full  of  bones  are  wont  to  arrive  atJoppit, 
to  be  interred  at  Jcrmahw.     And  27/tTC7/ot  tells  us,  that  the 
Jcycs  who  live  at  JeiusaUm,  give  a  chequer  a  day  for  permis- '  "'''^^''^' 
feion  to  bury  their  dead  in  the  valley  of  J  ehosaphat  that  they" '^'^  ^' 
may  be  the  sooner  dispatched  in  the  day  of  judgment  ;  which?'*  '■"'*' 
ihey  believe  will  be  held  in  that  place:  And  the  reason  why 
they  expect  more  dispatch,   is  because  those  who  live  at  a 
greater  distance  must  pass  through  the  caverns,  which  will  rp-     » 
quire  time. 


15. 


166  OF  MEDITATION'.  fCHAP.  II. 

pressed  in  the  fullest  terms.  Clement,  in  his 
second  epistle  to  the  Corinthians,  admonisheth 
them,  that  as  in  the  flesh  they  were  called,  so  in 
the  flesh  they  should  come,  and  in  the  flesh  re- 
Eustb.  ceive  a  reward.  Polijcarp  thanks  God,  when  he 
I'- 14-  T^ya^<5  bound  to  the  stake,  that  he  Avas  to  sufler 
martyrdom,  and  to  partake  of  tlie  cup  of  Christ, 
in  order  to  the  resurrection  both  of  soul  and 
body  to  everlasting  life.  And  to  the  same  pur- 
pose, Justin  Martyr,  Tatian,  Iraiieus,  Athena- 
goras,  Clemens  Alejjandrimis,  TertuUian,  and 
most  of  the  apologists  and  fathers.  In  the  epis- 
tle of  the  churches  of  Vienna  and  Lyons,  wrote 
about  the  year  177,  to  the  churches  of  Asia  and 
Phrygia  (extant  in  Eusebius),  they  complain, 
"  their  persecutors  would  not  sufler  the  bodies 
"  of  their  martyrs  to  be  buried,  but  threv/  them 
"  to  dogs  to  be  devoured,  and  burnt  them  to 
"  ashes,  and  thgn  cast  their  ashes  into  the  river; 
"  and  this,'''  say  they,  "  they  did,  as  if  they 
"  could  overcome  God,  and  hinder  their  resur- 
*'  rcction,  through  belief  of  which  they  despised 
"  the  greatest  torments."  So  that  it  is  evident 
this  doctrine,  however  ridiculed  by  those  with- 
out the  church,  was  always  heartily  embraced 
by  the  members  of  it ;  Patriarchs,  Jews,  Chris- 
tians. And  I  am  nov\^  to  see  upon  what  founda- 
tion it  stands,  upon  what  principles  they  received 
it,  for  the  Assisting  and  strengthening  my  own 
faith. 

And  1  St,  I  ha^'-e  very  express  and  clear  testi- 
monies of  scripture  to  found  my  faith  upon  ; 
which  I  am  the  more  obliged  to  take  notice  of, 
because  as  this  is  a  doctrine  entirely  depending 
on  revelation,  so  I  find  the  Sadducees  heresy 
touching  the  resurrection,  imputed  by  Christ 
lijmself  to  their  ignorance  of  scripture.    Ye  err^ 


SECT.  VIII.  j  OF  MEDITATION.  167 

saitli  lie,  not  knowing  the  sciipture,  nor  the  poiver 
of  God,  Matt.  xxii.  29.  The  poxver  of  God,  that 
lie  is  able  to  do  it :  and  the  scripture,  that  he 
lias  declared  he  will  do  it.  What  intimations  we 
have  of  it  in  the  Old  Testament,  has  been  already 
observed  :  It  was  contained  in  God's  covenant 
with  Afiraham  and  the  patriarchs,  Exod.  iii.  6. 
Job  is  supposed  to  refer  to  it,  chap.  xix.  25.  and 
the  prophet  Ezekiel,  in  his  parable,  chap,  xxxvii. 
so  the  psalmist,  Psal.  xvii.  idt.  When  I  awake  I 
shall  he  satisfied  uitJi  tliy  likeness.  Daniel  men- 
tions it  in  express  terms,  chap.  xii.  2.  And  many 
of  them  that  sleep  in  the  dust  shall  awake,  some  to 
everlasting  life,  some  to  shame  and  everlasting  con- 
tempt. In  the  New  Testament  the  evidence  is 
yet  stronger  and  clearer  ;  our  Saviour  speaks  of 
destroying  both  body  and  soul  i?i  hell.  Matt.  x. 
28.  of  the  xvJioIe  body  being  cast  into  hell,  ver.  29, 
SO.  which  supposes  a  resurrection  :  He  assures 
us,  the  hour  is  coming  in  the  which  all  that  are  in 
the  graves  shall  hear  his  voice,  and  shall  come  forth  ; 
they  that  have  done  good  unto  the  resurrection  of 
life,  he.  John  v.  28.  The  dead  in  Christ  shall 
rise  (first),  says  the  apostle,  1  Thess.  iv.  6.  He 
shall  change  our  vile  body,  Phil.  iii.  21.  And 
again,  1  Cor.  xv.  52.  The  dead  shall  be  raised,  in- 
corriiptiblc :  Indeed  the  whole  chapter  is  em- 
ployed in  the  same  argument,  in  asserting  and 
vindicating  a  future  resurrection.  And,  to  men- 
tion but  one  scripture  more,  in  the  vision  John 
had  of  this  great  scene,  it  is  said.  The  sea  gave 
up  the  dead  which  were  in  it,  and  death  and  hell 
delivered  up  the  dead  that  were  in  tliem.  Rev.  ' 
XX.  13. 

And  thus  I  have  a  sure  word  of  prophecy  to 
rely  on  :  The  Bible  is  the  source  of  this  doc- 
trine J  there  I  am  to  seek  it,  and  there  I  find  it : 


168  OF  MEDITATION.  [CHAP.  II. 

God,  who  best  knows  his  ov.n  purpose  and 
power,  what  he  can  do,  and  w]:iat  he  will  do, 
has  toid  me  he  will  do  this.  May  I  resign  to 
his  authority !  If  any  say,  how  can  these  things 
be  ?  Can  these  dead  and  dry  hones  live  ?  I  may 
answer,  with  the  prophet,  Jjord^  thou  hioxcest ; 
tliou  knowest  they  can,  and  hast  said  they  shall. 
Lord,  I  acquiesce  in  thy  word,  and  wait  for  the 
accomplishment  of  it. 


A  fourth  Meditation  on  the  Ple  s  u  r u  e  c  t  io n . 

JN  OR  have  I  only  the  testimony  of  scripture  in 
this  case,  which  in  so  many  words  asserts  there 
shall  be  a  resurrection  of  the  body  ;  but  several 
arguments  there  suggested,  which  confirm  the 
same  point :  And  these  I  shall  briefly  consider, 
and  therefore  add, 

2dly.  The  resurrection  of  Christ  proves  the 
resurrection  ot  believers  ;  is  a  pledge  and  ear- 
nest of  it :  This  the  apostle  warrants  me  to  con- 
clude, 1  Cor.  XV.  IS.  If  there  he  no  resujTection 
of  the  dead.,  then  is  not  Christ  risen.  And  again, 
Aer.  1 6.  If  the  dead  rise  not,  then  is  Christ  not 
raised.  He  adds,  ver.  20.  But  'now  is  Christ 
risen fro7ii  the  dead^  and  hecome  the  frst fruits  of 
them  that  slept.  Where  he  refers  'to  the  law  con- 
cerning the  frst  fmts.  Lev.  xxiii.  9,10,11. 
When  the  harvest  was  ripe,  they  were  to  bring  a 
slieaf  of  the  fr  St  fruits  for  a  xcave-of[ering,  with  a 
burnt-offering  at  the  same  time  :  Nor  might  tliey 
eat  bread,  parched  corn,  or  gi'-een  ears,  till  they 
had  made  their  offering  of frst fruits.  But  hav- 
ing done  this  as  the  law  required,  the  whole 
mass  and  substance  of  the  harvest  was  hallowed ; 
this  offering  of  first  fruits  being  instead  of  all 


SECT.  VIII.]  OF  MEDITATION.  1^9 

the  rest,  to  which  that  alludes,  Rom.  xi.  1 6.  Jf 
the  first  fruits  he  hoh/,  the  lump  is  holy  :  Now  with 
reference  hereto,  the  apostle  calls  the  resurrec- 
tion of  Clu'ist  the  first  fruits  ;  it  having,  as  it 
were,  hallowed  the  dead  bodies  of  the  saints, 
and  consecrated  them  to  a  new  life.  He  rose 
not  only  as  first  in  order,  but  his  resurrection 
was  a  representation  and  %ure  of  ours  ;  shewed 
not  only  that  it  7nif>ht  be,  but  that  it  should  be  ; 
he  rose  as  our  head  ;  when  liis  natural  body  was 
raised,  the  ni}'sticai  was  raisod  also  ;  "  by  his 
*'  resurrection  he  dissolved  the  tyranny  of 
"  death,"  saith  one  of  the  fathers,  "  and  raised 
**  the  whole  world  (or  church)."  Which  is  no 
more  than  what  the  apostle  intimates,  Eph.  ii.  6. 
Jle  has  raised  us  up  together  tvilh  Christ :  He  rose 
for  us,  went  to  heaven  for  us,  as  oux  forerimnery 
Heb.  vi.  20. 

So  that  according  to  the  apostle's  reasoning, 
ilia  future  resurrection  of  believers  is  as  certain 
as  the  past  resurrection  of  Christ ;  If  Christ  he 
risen,  we  shall  rise  :  The  former  of  these  is  his- 
tory, and  fact ;  and  I  have  the  authority  of  an 
inspired  apostle  thence  to  infer  the  other.  And 
O !  my  soul,  what  ground  of  liiith,  and  even 
triumph.,  hast  thou  in  this  great  event,  the  re- 
surrection of  thy  Pccdeemer  !  Behold  here  a 
type,  an  assuring  pledge  of  thy  own  !  The  same 
power  that  raised  up  him,  v»'ill  raise  up  thee  ! 
'J'hy  Saviour  was  dead,  laid  in  a  grave,  locked 
up  in  a  sepulchre,  the  door  sealed  and  guarded, 
men  and  devils  cons])iring  to  detain  him  a  pri- 
soner there  :  l^ut  behold,  he  broke  the  bands  of 
death,  forced  his  way  tlu'ough  all  opposition, 
triumphed  cner  the  grave  !  And  thus  shalt  tliou 
do  in  thy  time  and  order  :  Christ  the  first  fruits, 
and  afterwards  they  thai  are  Chrisfs.     He  is  the 


170  OF  MEDITATIONi  [ciIAP.  II. 

^firsf-horn  from  the  cicada  Col.  i.  18.  And  if  he 
be  the  first,  it  implies  that  others  shall  follow  ; 
his  brethren  shall  he  horn  after  Iihn  :  And  how 
securely  mayest  thou  depend  on  tiie  divine- 
povv'er  for  the  accomplisliment  of  thy  hopes ; 
when  it  is  tlie  power  of  thy  redeemer  and  head, 
who  ^ris  himself  dead,  and  is  alive  ;  and  Uvcth. 
for  ever  and  ever  ;  and  not  only  so,  but  hath  the 
keys  of  death  and  hades.  Rev.  i.  18.  He  is 
Lord  over  the  invisible  world,  over  the  grave  ; 
can,  and  will,  command  forth  its  prisoners : 
Yea,  the  thing  is  already  virtually  done,  when 
he  himself  was  raised  up  ;  so  that  if  I  helievc 
that  Jesus  died  and  rose  again,  I  may  conclude, 
tliat  them  also  that  sleep  in  Jesus  liill  God  bring 
"with  him,  1  Thess.  iv.  14, 

3dly.  It  is  some  confirmation  of  my  faith,  that 
my  great  Lord  and  master,  the  first-born  from 
the  dead,  has  given  instances  of  his  power',  in 
the  actual  resurrection  *of  some  of  his  tbllowers  : 
We  have  several  examples  of  the  dead  restored 
to  life  again,  by  the  power  of  God,  which  may 
be  looked  upon  as  a  specimen  of  the  general 
resurrection,  as  the  widow  of  Sarepla'^  son,  1 
Kings  xvii.  22.  the  Shimamile's  son,  2  Kings  iv. 
iJ4,  S3.  Jairif'"?,  daughter,  Mark  v.  22.  the 
son  of  the  widow  of  Nairn,  Luke  vii.  11. 
Laryarus,  John  xi.  39.  and  lYibitha,  Acts  ix. 
40.  But  as  these  persons  rose  only  to  a  tempo- 
rary life,  as  I  suppose,  and  to  die  again,  they 
may  not  be  thought  instances  pertiiient  to  our 
purpose,  and  tJierefbre  I  shall  not  further  insist 
upon  them  ;  (tliough  they  sufficiently  demon- 
strate that  the  divine  power  can  eft'ect  the  re- 
union of  soul  and  body,  and  seem  to  intimate 
God  designs  the  dead  shall  have  their  bodies 
again,  and  live  in  them  again).     But  that  which 


SECT.  VIII.]  OF  MEDITATION,  171 

I  would  chiefly  take  notice  of  is,  the  resuF** 
rection  of  those  saints  at  the  time  of  Christ's 
resurrection,  mentioned  Matt,  xxvii.  52,  53. 
It  is  said,  the  graves  xcerc  opened,  and  mam/ 
bodies  of  the  saints  Thick  slept  arose,  and  came 
out  of  the  graves,  after  his  resurrection,  and  went 
into  the  holj/  city,  and  appeared  unto  many.  Who 
they  were  that  rose,  the  curiosity  of  some  has 
disputed,  though  to  Httle  purpose.  It  has  also 
been  a  question,  whether  they  died  again,  or 
ascended  with  Cln^ist  ?  But  leaving  these  specu- 
lations, I  shall  only  observe,  that  it  is  certain 
some  rose,  rose  with  the  same  bodies,  and 
therefore  it  is  said,  the  graves  were  opened,  and 
they  came  forth  ;  which  was  after  and  upon  the 
resurrection  of  Christ.  Which  I  take  to  be  an 
illustration  of  the  apostle's  doctrine  before- 
mentioned  :  Christ  rose  as  the  first-fruits  ;  now, 
as  a,  token  of  the  full  harvest,  in  due  time, 
behold  some  of  his  saints,  his  redeemed  ones, 
presently  follow  him  :  He  had  conquered  death, 
and  he  would  have  a  few  of  his  servants  and 
members,  as  a  pledge  of  what  he  designed  for 
all  the  rest,  share  with  him  in  the  triumph. 
And  O !  my  soul,  here  is  further  ground  of 
assurance  :  Tliou  seest  not  only  Christ  the  first- 
born, but  others  of  thy  brethren  are  risen ; 
thou  hast  therein,  as  in  a  figure,  thy  own  re- 
surrection;  dismiss,  therefore,  thy  fears,  thy 
jealousies  ;  let  thjjlesh  rest  in  hope,  follow  thcru 
that  are  gone  before  in  faith  and  patience,  and 
with  them  thou  slialt  inherit  the  promises. 

4thl3'.  I  am  allowed  to  argue  a  resurrection, 
from  God's  covenant  with  believers,  and  the 
relation  they  stand  in  to  him.  God  is  their 
God,  therefore  they  shall  rise  ;  which  is  an  in- 
ference mv  Saviour  has   taught  me  to  make. 


1*72  OF  MEDITATION.  [cilAP.  II. 

Matt.  xxii.  32,  33.  The  covenant  extends  to 
the  person,  and  secures  the  happiness  of  the 
wlioie  man :  If  I  can  upon  sure  grounds  claim 
an  interest  in  God,  as  my  Covenant-God,  I  may 
expect  from  thence  a  complete  happiness  ;  that 
my  body  shall  not  perish,  but  that,  in  my  entire 
person,  I  shall  see  and  enjoy  God  ;  partake  of 
the  blessedness  of  another  state.  Further,  be- 
lievers are  menibers  of  Christ :  They  are  imder 
Jiis  headship,  coinmitted  to  his  trust ;  and  he 
hath  told  us,  that  it  i.s  iJie  father^ s  mill,  that  of 
all  he  has  given  him,  he  should  lose  iiothmg,  hut 
>sho7(ld  raise  it  up  ai  the  last  day^  John  vi.  39. 
Not  only  no  person,  but  no  part  of  the  person  ; 
and  therefore  he  particularly  takes  notice,  that 
that  pail,  which  seems  now  to  be  lost,  really  is 
fiot ;  he  '^ill  raise  it  up  agai/i. 

Further,  believers  are  sons  of  God,  and  as 
such  are  children  of  the  resurrection :  Hence 
the  apostle  makes  their  adoption  include  in  it  the 
resiurection  of  the  body,  Jiom.  viii.  23,   IVaiting 

for  the  adoption,  to  ml,  the  redemplion  of  our 
body.  The  sons  of  (lod  shall  have  their  full 
inheritance,  all  the  felicity  designed  them  :  Nor 
indeed  d.o  they  loot;  like  sons,  whilst  so  dear  a 
part  of  them,  as  their  own  body,  lies  rotting  in 
the  gra^^e  ;  therefore  they  are  said  to  be  'waiting 

for  X\\Q,  adoption,  having  not  yet  received  the 
full  privilege,  dignity  and  glory  of  their  state  : 
In  short,  since  they  are  sons,  they  shall  rise 
again,  their  bodies  be  redecined, 

Once   more,    they  are  temples  of  the   Holy 
Ghost ;  their  bodies  are   so,   1  Cor.  vi.  19.  and 
can  we  imagine  lie  will  sufier  his  temple  to  be 
'  finally   demolished !  The  apostle   assure  us  he 

wiil  not,  Rom.  viii.    11.     If  the  Spirit  of  him 
that  raised  up  Jesus  from  the  dead  dicell  inyov. 


SrXT.  VIII.]  OF  MKDITATIOX.  173 

he  will  quicken  your  mortal  bodies,  hi  his  Spirit 
that  divellctJi  in  i/ou.  Whereupon  the  Spirit  is 
said  to  be  the  earnest  of  the  inheritance,  until 
the  redemption  of  the  purchased  possession.  O 
niv  soul  1  secure  tliy  rehition  to  God,  as  his 
covenant-servant,  his  son,  the  temple  or"  the 
Holy  Ghost ;  receive  and  cherish  the  Spirit  of 
grace  ;  thou  hast  therein  an  assurance  of  a  re- 
surrection to  hfe  and  glory. 

.athiy.  The  justice  and  equity  of  God's  go- 
vernment aftbrds  a  probable  argument  tor  the 
resurrection  of  the  body  :  Not  that  the  body  is 
properly  guilty  or  rexvardabk ;  the  soid  is  the 
only  intelligent,  vital,  active  principle  ;  but  it 
acts  in  and  by  the  body,  and  not  without  it : 
The  soul  designs,  the  body  executes  ;  the  heart 
is  the  foundation  of  good  or  evil,  but  the  tongue 
expresseth  it,  and  the  several  senses  variously 
minister  thereto :  Our  members  are,  at  least, 
instruments  of  lightcousness,  or  wirighteoicsness, 
Kom.  vi.  13.  Accordingly,  we  are  commanded 
to  yield  them  to  God ;  and  to  glorify  God  in  our 
body,  as  well  as  in  our  Spirit,  1  Cor.  vi.  20.  In 
short,  7nan,  as  consisting  of  body  and  soul,  is 
the  subject  of  divine  government ;  our  actions, 
either  of  obedience  or  disobedience,  are  the 
actions  of  the  j067\w??,  not  of  the  soul  only; 
consequently  the  retribution  shall  be  received 
in  the  entire  person  :  God,  that  saw  fit  here  to 
govern  us  in  \\\e  body,  will  hereafter  judge  n» 
in  the  body,  2  Cor.  v.  10.  which  one  of  the 
ancients  thought  to  carry  so  much  equity  *  in 


*  Is  it  not  absurd,  says  Origen,  that  tlic*  body,  which  bears 
the  scars  of  wouiv's  ivccivcd  for  Christ's  sake,  and  which, 
as  Will  as  the   s<ju1,  ciidurcd  cruel  tormejiti  in  pcrsecutiuns. 


174  OF  MEDITATION.  [CKAP.  11.^ 

it,  that  he  scrupled  not  to  pronounce,  Si  no7i 
resurrectio,  neque  Deus  neqiie  proviclentia :  "  If 
"  we  deny  a  resurrection,  we  may  as  well  deny 
"  both  God  and  providence."  "  The  body, 
"  says  TertuUian,  is  the  soul's  sister  and  co- 
"  heir,  and  therefore  is  to  share  with  it  in  itfi 
"  estate." 

6thly.  It  is  of  some  weight  in  the  present  ar- 
gument, that  I  find  good  men  in  scripture  reier- 
ring  to  the  resurrection,  as  the  state  of  their 
consummate  felicity,  groaning  after  it,  and 
longing  for  it :  /  press  forward,  says  the  apo- 
stle, towards  the  mark  of  the  high  calling,  if  by 
any  means  I  might  attain  to  the  resurrection  of 
the  dead.,  Phil,  iii,  1 1 .  and  to  the  same  purpose, 
2  Cor,  V.  2.  For  in  this  we  groan,  earnestly  de- 
siring tohe  cloathed  vponwith  our  house,  which  is 
from  heaven :  He  adds,  in  the  fifth  verse,  he 
that  hath  wrought  us  jor  the  selfsame  thing  is 
God  ;  who  also  hath  given  us  the  earnest  of  the 
Spirit.  And  again,  Rom,  viii.  23.  We^  xdio 
have  the  fr St  fruits  of  the  Spirit,  groan  within 
ourselves,  waiting  for  the  adoptio7i,  to  wit,  the 
redemption  of  our  bodies.  In  both  which  texts 
these  suspiria  sanctorum,  these  ardent  breathings 
of  the  saints,  are  ascribed  to  the  holy  Spirit : 
,  And  is  it  to  be  imagined,  that  God  will  baffle 
the  desires  he  hath  excited  in  us,  and  disappoint 
the  expectations  his  Spirit  hath  given  us  ? 


and  suffered  the  punishments  of  bonds,  iniprisoiiments,  S^c, 
should  be  defrauded  of  the  rewards  due  to  it  for  so  great 
sufferings  ?  Does  it  not  seem  contrary  to  all  reason,  that  the 
soul,  which  did  not  suffer  alone,  should  l)e  rewarded  alone, 
and  its  vessel  the  body,  which  served  it  with  so  great  labou',, 
should  obtain  no  reward  ? 


SECT.  VIII.]  OF  MEDITATIOX.  175 

Tthly  aiid  lastly.  The  certainty  of  the  resur- 
rection may  be  argued  from  that  salvation  Christ 
is  the  author  of,  the  great  redemption  he  came 
to  accomplish  ;  which,  no  doubt,  extends  to  all 
the  evils  sin  has  brought  us  under :  He  shall 
save  his  jy^ople  Jrom  their  sins.  Matt.  i.  2 1 .  from 
sin,  and  from  all  the  etfects  and  fruits  thereof ; 
from  the  first  gi'aiid  apostacy,  witli  all  its  penal- 
ties ;  from  every  curse,  being  made  a  curse  Jar 
ns.  Now  since  death  was  t4ie  very  evil  and 
ciu'se  most  directhj  threatened  as  the  punishment 
of  man's  disobedience,  Ct6Y/.  iii.  19.  it  must  be 
included  in  the  redemption  and  deUverance  we 
have  by  Christ ;  and  consequently,  I  may  with 
great  assurance  expect  from  him  a  resurrection  : 
So  long  as  I  remain  in  a  state  of  separation,  so 
long  I  am  in  a  state  of  death,  whatever  my  en- 
joyment and  happiness  may  be  in  other  respects  : 
For  what  is  death,  but  the  separation  of  soul 
and  body  ?  So  long  as  I  want  this  body,  I  have 
a  mark  of  God's  displeasure  upon  me,  and  of 
my  apostacy  ;  I  am  bearing  the  punishment  of 
my  sin  :  Nor  has  my  redeemer  iinished  his  office, 
and  done  tlie  part  of  a  perfect  Saviour,  till 
herein  he  has  delivered  me. 

O  my  soul !  commit  tliyself  into  his  hands  ; 
he  is  able  to  save  to  the  uttermost,  finally  and 
fully  :  Though  after  thy  skin  tvorms  destroy  this 
oodjj,  he  will  rescue  tliee  from  the  power  of  the 
grave,  and  shew  thee  the  path  of  lite  ;  he  must 
reign  till  he  has  put  down  all  enemies  under  his 
feet ;  all  his  enemies,  and  tliij  enemies,  the  ene- 
mies of  thy  salvation  ;  and  then  death  itseii^ 
the  last  enemy,  shall  he  destroyed,  be  sxcalloxved 
up  in  victory  :  Thou  nuist  submit  to  the  stroke 
of  it,  yield  a  while  to  this  conqueror  and  tyrant ; 


176  OF  MEDITATION.  [ciIAP.  Hi 

but  thanks  be  to  God,  who  will  give  thee  the  victory 
through  the  Lord  Jesus  Christ. 


A   Fifth  Meditation  upon   the  same 

5*1  r  r  13  T  p  r<  T 


Subject. 


N. 


OTWiTHSTANDiNG  sucli  fiill  and  clear  evidence 
for  this  doctrine,  I  am  sensible  it  is  not  without 
its  ditHculties  ;  it  has  been,  and  still  is  fiercely 
attacked,  and  the  foundation  of  it  struck  at,  by 
the  adversaries  of  the  Christian  iaitli :  The  apostle 
met  with  some  in  his  time,  that  thought  it 
incredible  that  God  shoidd  7Yiise  the  dead ;  and 
many,  in  every  age  since,  have  been  cavilling 
against  it,  and  still  continue  to  do  so :  Now  as 
1  would  profess  nothing  as  an  article  of  faith, 
before  I  have  tried  it,  nothing  that  cannot  bear 
the  severest  examination  ;  I  shall  here  consider 
what  is  alleged  by  objectors.     And, 

(1.)  Some  pretend  it  i^  impossible  :  Tliis  was 

tlie    cry  of  the  ancient   philo90])hers,  as  before 

hinted,  and  is  taken  by  the  deists  of  our-  own 

a"-e  :  Thev  tell  us,  tliat  it  is  not  consistent  witli 

the  known  rules  of  philosophy,  for  the  body  to 

rise  :  And   further  to  incumber  the  doctrine, 

Vid.  Dr.  they   represent,    "   that   the    particles   of   the 

Nichors  "  dissolved  body   are    dispersed   through   the 

Co/ijer-     ii  ^YQj-i^     evaporated   into  air ;    and   which   is 

Thdst.       Hiore,  tJie  same  matter  has,  m  succession  or 

"  time,    composed,    it   may   be,    half  a  score 

"  bodies  :  The  herbage   whicli  grows  from  the 

"  corruption  of  human   bodies,  is  turned  into 

"  the  nourishment  of  animals,  and  these  animals 

"  become  the   food  of  otlier  men  ;  sometimes 

•'  animals  devour   human  flesh,  and  are  them- 

"  selves  afterwards  man's  food ;  as  in  the  in- 


a 


SECT.  VlII.]  OF  MEDITATION".  1  77 

"  Stance  of  the  Roman^  who  fod  his  fish  with 
*'  the  bodies  of  his  slaves,  that  he  threw  into 
"  his  ponds  :  Now  here  the  substance  of  one 
"  man's  body  becomes  the  substance  of  aiio- 
"  ther ;  and  consequently,  each  cannot  have 
"  their  own,  and  tiie  same  body.  And  the  ob- 
"  jection  they  think  yet  stronger  in  the  case  of 
"  cannibcds,  who  live  on  the  bodies  of  men.*' 
This  is  the  objection  in  its  utmost  strength,  and 
yet  how  little  is  there  in  it  that  need  stagger  the 
faith  of  a  Christian,  or  that  can  render  this 
doctrine  unworthy  of  his  belief?  It  might  be 
enough  to  oppose  to  such  cavillers,  what  our 
Saviour  said  to  the  Sadducees,  Matt,  xxii.  29. 
They  err,  not  knoxving  tlie  scriptures,  noi'  the 
porcer  of  God :  But  I  shall  speak  a  little  more 
distinctly  to  it.     And, 

1st.  Let  me  observe,  that  all  the  matter, 
whicii  at  any  time  composed  the  human  body, 
is  still  in  being ;  pJiilosophy  will  not  allow,  that 
the  least  particle  of  matter  is  annihilated ; 
there  is  the  same  matter  now  in  the  world,  that 
there  was  at  the  first  creation ;  the  particles 
that  constituted  Adam's  body,  after  all  ima- 
ginable transmutations  and  changes,  still  eiist, 
they  still  are  somewhere. 

2dly.  Every  particle  of  matter  is  under  the 
eye  of  God,  v/ithin  the  compass  of  his  know- 
ledge ;  he  numbers  the  hairs  of  our  head ;  he 
tells  the  number  of  the  stars,  and  calls  tliem  hi/ 
their  names,  Psal.  cxlvii.  4.  He  measures  the 
waters  in  the  hollow  of  his  hand,  metes  oiM  the 
heavens  with  a  span,  and  comprehends  the  dust  of 
the  earth  in  a  measure,  Isai.  xl.  12.  And  why 
not  the  dust  of  our  body  also  ?  Shall  we  not 
suppose  this  within  his  hen,  and  that  however 

N 


178  OF  MEDITATION.  fcBAP,  If, 

dispersed,  he  knows  where  to  find  the  particles 
thereof? 

Sdly.  If  the  matter  of  our  bodies  still  exist, 
and  all  the  particles  thereof  be  under  the  divine 
eye,  is  it  any  difficulty  to  suppose  he  can  collect 
them  and  unite  them  f  (/".  e.  so  much  of  them 
as  is  necessary  to  this  purpose.)  They  that 
deny  this,  must  either  maintain  it  implies  a  con- 
tradiction, (which  the  most  resolute  objector 
will  never  be  able  to  shew :)  or  deny  that  God 
is  Almighty  ;  which  is  indeed  to  ung-od  him. 

4thly,  As  an  illustration  of  this  doctrine,  and 
a  help  to  my  faith,  I  would  observe  that  God 
has  displayed  his  power  in  a  higlier  instance, 
and  in  a  work  of  greater  difficulty  than  the  re- 
surrection ;  I  mean,  m  creation :  He  that  be- 
lieves the  heavens  xvere  formed  by  the  word  of 
the  Lord^  and  all  the  host  of  them  by  the  breath 
of  his  mouth;  that  he  only  spalce,  and  it  was 
done ;  commanded  J  and  it  stood  fast ;  can  never 
question  the  pos^sibi]ity  of  the  resurrection  ;  i.  e, 
that  God  can  effect  it  if  he  please.  Nor  is 
there  any  force  or  sense  in  the  objection,  tliat 
■\ve  cannot  understand  how  it  should  be,  that 
the  same  body,  after  all  these  (supposed) 
changes,  should  rise  again  ;  for  is  not  God 
wiser  than  we  ?  And  cannot  he  do  exceeding 
abundantly  above  all  that  we  can  think,  or  con- 
ceive ?  Uph.  iii.  20.  I  might  ask  the  objector, 
whether  he  can  understand  how  soynething  was 
madQ  out  of  nothing  ?  How  a  rib  out  of  Adam*^ 
side  made  a  woman  ?  How  the  dust  of  the 
ground  was  at  first  formed  into  the  body  of  a 
man,  into  flesh,  skin,  hair,  bones,  sinews, 
veins,  arteries,  S^x.  ?  Suppose  one  of  us  had 
been  created  just  before  the  matter  of  the  world, 
and  had  beheld  that  chaos  mentioned  Gen.  i.  2. 


S£CT.  VIII.]  OF  MEDltAtiON.  179 

xvifhout  fonn^  and  void ;  would  it  not  have  been 
as  incredible,  that  irom  hence  should  have  pro- 
ceeded such  a  number  of  creatures,  in  different 
shapes,  with  variety  of  organs,  voices,  colours, 
<5t.  as  incredible,  I  say,  as  any  thing  in  the 
doctrine  of  the  resurrection  ?  So  that  whatever 
others  do,  the  Christian  needs  make  no  difficulty 
of  this  doctrine  :  Who  can  question  the  power 
of  that  God,  who  by  his  sovereign  fiat  and  word 
made  a  world  ;  and  particularly  the  curious  ma- 
chine of  this  human  body  out  of  the  dust. 

5thly.  As  to  the  objection  that  relates  to  the 
cannibals,  S^c.  viz.  "  that  the  substance  of  one 
man's  body  becomes  the  substance  of  another," 
the  same  answer  is  sufficient ;  no  particle  of 
matter  is  lost,  whatever  changes  it  passes 
through :  And  God  can  make  the  separation, 
command  back,  and  summon  together  what  is 
necessary,  in  order  to  accomplish  his  own  pro- 
mise. Besides,  (according  to  the  observation 
of  Sanctoriiis)  not  above  a  fiftieth  part  of  what 
we  eat  turns  to  nourishment,  (to  which  the 
liquids  also  contribute  a  considerable  share,) 
and  can  be  thought  to  incorporate  with  us  :  So 
tliat  there  are  above  forty-nine  parts  remaining, 
in  the  case  here  objected,  to  be  the  matter  of 
the  resurrection  body.  But  I  need  not  puzzle 
myself  with  intricacies  of  this  nature  ;  I  may 
here,  with  safety  and  honour  too,  retreat  to  the 
divine  power :  God  can  raise  and  restore  the 
body,  unite  the  scattered  dust,  and  he  has  said 
he  will ;  and  there  I  rest. 

(2.)  Some  object  against  the  resurrection  of 
the  same  body,  with  the  same  members  and 
parts,  that  there  "will  be  no  use  of  these  members 
in  the  other  state :  We  shall,  say  they,  have  no 
occasion  for  such  a  body  as  we  have  now,  why 
N  2 


180  OF  MEDITATION.  [ciIAP.  U. 

therefore  should  we  expect  it  ?  But  this  is .  no 
sufficient  argument  against  our  doctrine  ;  for 
though  the  members  and  faculties  of  the  resur- 
rection body,  shall  not  serve  for  the  same  pur- 
poses as  at  present,  it  doth  not  follow,  it  shall 
be  raised  v/itliout  them  :  "  Our  Saviour's  body, 
"  after  his  resurrection,  had  no  need  of  nourish- 
"  ment ;  yet  it  was  raised  again  with  its  natural 
*'  instruments  of  eating  and  drinking ;  which 
"  he  once  actually  used,  to  assure  his  disciples 
"  of  the  reality  of  his  resurrection  ;  and  though 
"  these  parts  are  now  useless  to  him,  as  to  that 
"  particular  animal  operation,  his  soul  may  use 
"  them  for  other  purposes,  to  us  unknown,  and 
*  Br.  "  peculiar  to  his  glorified  state."  My  *  author 
^*^^^'  adds,  "  since  Christ's  glorious  resurrection 
"  body  is  represented  as  the  pattern  of  ours, 
"  {Phil.  iii.  21.)  we  may  infer,  that  ours  shall 
"  rise,  as  his  did,  with  all  the  parts  of  an 
*'  human  body ;"  though  I  presume  it  is  not 
necessary  to  assert  thus  much  ;  the  doctrine  of 
the  resurrection,  and  identity,  or  sameness  of 
the  body,  doth  not  require  it :  The  members 
and  senses  of  cur  present  body  are,  no  question, 
peculiarly  adapted  to  our  present  state,  both 
of  operation  and  enjoyment :  VVhat  change  there 
may  be  in  this  respect  hereafter,  I  know  not 
(?*.  e.)  vvhether  we  shall  have  ail  the  same  parts 
and  members^  and  in  tlie  same  form  :  This  I 
leave  among  the  secrets  of  the  other  world,  not 
revealed  in  this ;  the  body  may  be  the  same 
essentially,  and  in  substance,  notwithstanding 
any  alteiation  in  this  and  other  instances. 

Sdly.  It  is  objected,  that  the  body  is  so  great 
a  clog  and  burden  to  the  soul,  that  it  can  be  no 
advantage  to  us;  no  part  of  our  happiness  to 
receive  it  again,  and  therefore  we  have  no  reason 


SECT.  VIII.]  OF  MEDITATION.  iSl 

to  desire  it.  The  philosophers,  especially  the 
Flatonists,  used  to  represent  it,  in  their  dis- 
courses, as  Viic  prisn?i,  the  sepulchre  of  the  mind, 
and  accordingly  placed  the  chief  felicity  of 
man  in  a  perfect  freedom  from  all  body,  and  all 
connnerce  with  matter :  But  this  objection  is 
wholly  grounded  upon  a  mistake,  as  if  the  re- 
surrection body  should  be  like  this  present  vile 
body  of  ours :  Whereas  it  shall  be  changed,  as 
the  apostle  assures  us,  1  Cor.  xw  S5,  c^c.  It 
shall  be  raised  in  jjoxcer,  raised  a  spiritual  body  : 
If  it  was  once  a  prison,  it  shall  be  turned  into  a 
palace  ;  a  glorious  building  of  God !  Such  as 
the  owner  will  return  to,  not  only  witliout  re- 
luctancy,  but  with  pleasure  and  triumph. 

But  (4thly).  The  apostle's  authority  is  pre- 
tended against  the  resurrection  of  the  same  hodij^ 
Thou  so'west  not,  says  he,  that  body  that  shall  be  ; 
God  giveth  it  a  body  as  pleaseth  him,  1  Cor.  xv.  ^ 
37,  38.  I  ansvv'er,  the  apostle  speaks  there 
directly  of  the  grain  of  corn,  sown  in  the  earth  ; 
and  his  design  is  to  illustrate  the  doctrine  of  the 
resurrection  thereby,  and  to  intimate,  as  the 
grain  of  corn,  after  it  is  dissolved  in  the  ground, 
'becomes  by  the  power  of  God  a  stalk,  ear,  S^x. 
so  by  the  power  of  God  also,  tliis  body  of  ours 
shall  be  restored,  thougli  changed  and  improved 
as  there  expressed  :  God  gives  to  every  seed  its 
otcn  body,  though  it  is  not  bare  grain  (the  indi- 
vidual seed  as  it  was)  that  springs  up  :  Our 
bodies  will  be  the  same ;  not  absolutely  the 
same  ;  for  flesh  and  blood  cannot  inherit  the 
kingdom  of  God  ;  tliey  shall  be  changed  ;  God 
will  give  us  a  body  as  pleaseth  him,  as  is  intimated 
(in  the  simile)  of  the  grain  of  corn  ;  a  body  so 
improved  and  refined,  as  God  shall  appoint; 
but  yet  to  every  seed  its  own  body  :  In  short,  as 


182  OF  MEDITATION-.  [CHAP.  II. 

the  saints,  that  are  alive  at  his  coming  shall  be 
changed,  but  not  lose  their  bod.es,  or  have 
other  bodies  substituted  in  their  room  ;  so  we 
have  reason  to  think  it  shall  be  with  the  dead 
sain  Is ;  both  shall  have  their  own  bodies,  but 
changed  bodies.  This  the  apostle  signifieth, 
1  Cor.  XV.  5 1 ,  52.  Behold  I  shew  you  a  mystery  ; 
\s:e  shall  not  all  sleep,  hut  "we  shall  be  changed  in  a 
7mment,  in  tJie  twinkling  of  an  eye,  at  the  last 
trump  ;  for  the  trumpet  shall  sound,  and  the  dead 
shall  he  raised  incorruptible,  and  xve  shall  he 
changed  ;  both  the  live  and  the  dead  shall  hare  bo- 
dies, their  own  bodies  ;  though  both  shall  be 
changed  and  made  inconmptible,  that  they  may 
inheiit  the  kingdom  of  God. 

And  thus,  O  my  soul !  thou  seest  thy  way 
clear  ;  and  the  doctrine  freed,  in  a  good  mea- 
sure, from  all  difficulties.;  so  that  nothing  re- 
.  mains,  that  need  in  the  least  disturb  thy  mind, 
or  discourage  thy  faith  :  Say  not,  can  these  dry 
and  dead  bones  live  ?  Thy  God  knows  they 
can,  and  has  declared  they  shall :  Dismiss  there- 
fore all  suspicions  ;  do  not  stagger  at  the  pro- 
mise through  unbelief;  but  being  strong  in  faith, 
give  glory  to  God.  Lord,  I  believe,  help  thou 
my  unbelief. 

A  sixth  Meditation  on  the  Resuurection. 

AppUco.       And  now,  O  my  soul,  improve  this  nTiportant 
tion.        doctrine  for  thy  instruction,  comfort,  and  quick- 
ening'. 

The  Instruction. 

And  (1.)  I  cannot  bnt  infer  the  excellency  of 
the  Christian  religion,  and  the  exceeding  ad- 


SECT-  VIII.]  OF  MEDITATION.  183 

vantage  and  happiness  of  those  that  are  called 
to  the  profession  of  it.  The  heathen  world  knew 
but  little  of  a  future  state,  of  the  soul's  subsist- 
ence after  this  life,  and  nothing  of  a  resurrec- 
tion ;  nor  indeed  was  it  ever  fully  revealed,  till 
the  glorious  Author  of  it  hmiight  Ufe  and  inwior- 
talHij  to  light  Inf  his  gospel.     The  church  of  old 
had  some  obscurer  intimations  of  it ;  but  we 
have,  and  xre  onlij  have  the  doctrine  in  a  dis- 
tinct, clear  light :  We  know  more  of  the  manner 
and  circumstances  of  the  resurrection  ;  the  na- 
ture of  the  resurrection  body,  than  was  ever  re- 
vealed before.     We  know  that  Ave  shall  rise : 
How  (in  some  measure)  ;   by  whom :    And  to 
what !     O  my  soul  !  bless  God  for  that  dispen- 
sation of  light  and  grace  thou  art  under  ;  that 
thou  art  begotten  again  to  a  lively  hope,  by  the 
resurrection  of  Jesus   Christ  from   the  dead : 
Thou  now  seest,  what  many  prophets  and  right- 
eous men  desired  to  see,  and  saw  not :  possess- 
est  and  enjoyest  that  day,  which  Abraham  view- 
ed at  a  distance,  afar  off,  with  so  much  pleasure  ; 
be  thankful,  that  he,  who  hath  determined  the 
times  before  appointed,  and  the  bounds  of  all 
men's  habitations,  hath  cast  thy  lot  under  the 
gospel.     Constdntine  thought  it  a  greater  honour 
to  be  a  Christian,  than  a  prince  ;  a  member  of 
the  church,  than  head  of  the  empire.     May  I 
consider   my   high   calling,    and  walk   worthy 
thereof! 

2dly.  It  is  plain  from  this  doctrine,  that  it  is 
no  reproach  to  a  Christian,  that  he  professes  to 
beheve  the  certainty  and  reality  of  some  things, 
the  manner  and  circumstances  of  which  he  doth 
not  understand  (though  at  the  same  time  every 
one,  that  allows  himself  to  consider,  must  grant, 
that  where  there  is  no  distinct  knowledge,  there 


184  OF  MEDITATION.  [CHAP.II, 

is  no  distinct  faith  ;  we  neither  know,  nor  be- 
lieve w^ithout  ideas,  yet)  ;  we  believe  many 
things  both  as  men  and  Christians,  the  particu- 
lar mode,  and  precise  nature  of  which,  we  are 
ignorant  of:  For  instance,  the  resurrection.  I 
know,  and  am  assured  the  body  shall  be  raised  ; 
be  changed,  and  fashioned  like  to  Christ's  glo- 
rious body :  This  in  general  1  know  ;  but  1  do 
not  know  what  this  fuUy  imports  ;  in  what  man- 
ner the  dead  shall  be  raised,  nor  (precisely) 
witli  what  bodies  they  shall  come ;  and  conse- 
quently cannot  here  pretend  to  any  determinate 
explicit  faith  :  So  that,  though  I  am  to  believe 
ail  God  has  revealed,  I  must  not  profess  to 
know  what  he  has  not  revealed  ;  and  with  the 
same  modesty  and  caution,  ought  I  to  proceed, 
with  reference  to  all  other  articles,  especially  of 
})ure  revelation  :  O  my  soul !  vail  to  the  autho- 
rity of  God  ;  never  question  what  God  has  said  ; 
never  dispute  his  veracity  or  power  in  any  in- 
vStance,  with  reference  to  this  doctrine  in  parti- 
cular ;  because  thou  dost  not  understand  how 
these  things  can  be.  In  the  mean  time  let  reve- 
lation at  once  found  and  limit  thy  faith  :  Be  not 
wise  above  what  is  written. 

Sdly-  I  am  hence  enabled  to  Account  for  that 
regard  that  has  always,  in  the  church  of  God, 
been  had  to  die  dead  bodies  of  the  saints  :  The 
solemnity  of  their  interment,  S^-c.  I  hnd  Ahi^a- 
ham^  some  thousand  years  ago,  when  a  sojourner 
among  the  children  of  Iletti,  solicitous  lo  pro- 
cure a  bur)dng  place  for  his  family,  and  wJiere 
particularly  he  might  deposit  the  precious  re- 
mains of  pious  Sarah,  Gen.  xxiii.  Devout  men 
carried  Stephen  to  his  grave,  and  made  great  la- 
mentation over  him.  Acts  viii.  2.  Dorcas's  body 
n'as  washed  and  laid  in  an  vpper  room.  Acts  ix. 


SECT.Vin.]  OF  MEDITATION.  181 

37.  which  was  according  to  the  custom  of  the 
Jercs,  and  other  eastern  nations.  Maimonides 
saith,  they  not  only  waslied  the  bodies  of  the 
dead,  but  anointed  them  with  ointments,  made 
of  divers  kinds  of  perfumes,  and  then  wrapped 
them  in  clean  hnen  :  The  like  was  practised 
among  the  primitive  Christians,  sometimes  with 
no  small  cost,  as  Tertullian  takes  notice,  in  his 
apology  :  We  are  as  liberal,  says  he,  in  expend- 
ing the  rich  spices  of  the  Salmans  on  the  bodies 
of  our  deceased  brethren,  as  you  (the  heathens) 
are  in  your  ofterings  to  your  Gods. 

Now  the  design  of  all  this  was,  as  Prudenthis 
tells  us  in  his  hymn  upon  the  subject  (circa  ex- 
equias  dcfwicti),  to  testify  their  belief  of  the  re- 
surrection of  tlie  dead :  "  Hence,"  saith  *  he, 
"  it  is  that  so  much  care  is  taken  about  sepul- 
"  chres  ;  hence  the  dead  are  washed,  anointed, 
"  c^T.'*  He  adds,  "  AVhat  mean  these  beautiful 
"  monuments,  but  to  signify  that  what  is  com- 
"  mitted  to  them  is  not  dead,  but  sleepeth.'* 
And  no  question,  if  superstition  be  avoided,  and 
we  neither  pervert  the  Christian  doctrine  with 
respect  to  the  dead,  nor  ensnare  the  living,  by 
any  corrupt  rites  of  our  own  devising,  some  so- 


*  Hiiic  ir.axima  cura  sejnilchris, 
Jmpc'iiditur  ;   hinc  ifSoliilDS 
Honor  ultimus  wccipit  artus, 
Lt  funcris  ambitus  oriiat. 
(-antiore  nitentia  claro 
Prajtcndere  liiitea  idos  rsf, 
Aspersaq  ;    Myrrlia  Sabao 
Corpus  iiu'dicaniine  seivat: 
Qiiiiioaiii  ^5ibi  fcaxa  cavata 
(^uiii  pulchra  voluiu  moiuimenta  ? 
Nisi  quod  res  crrditur  illis 
Kon  mortiia,  seel  data  sonino. 


186  OF  MEDITATION.  [CHAr.  II. 

lemnity  here  is  allowable  :  There  is  a  regard  due 
to  the  dead  bodies,  especially  of  such  as  die  in 
the  Lord  ;  they  are  temples  of  the  Holy  Ghost ; 
and  though  at  present  cast  down,  they  shall  be 
built  up  again,  with  far  grejiter  glory  ;  and 
therefore  methinks,  should  be  laid  in  the  grave 
with  some  distinction  ;  and  not  as  the  beasts 
that  perish  :  In  short,  we  bury  in  liopes  of  a  re- 
surrection, and  thereby  declare  and  profess  our 
faith  in  that  doctrine. 

And,  O  my  soul !  improve  occasions  of  this 
kind,  as  they  offer,  for  the  confirming  thy  faith, 
exercising  thy  hope,  and  other  graces :  When 
thou  foliowest  thy  friend  or  neighbour  to  his 
*  grave,  employ  thyself  in  some  serious  reflec- 
tions, suitable  to  the  subject  then  before  thee  ; 
think  of  thy  own  death  and  corruption,  that  this 
mournful  solemnity  will  shortly  be  repeated 
with  respect  to  thee  :  Put  thyself  in  the  stead 
of  thy  deceased  acquaintance.  "  What  if  it  had 
"  been  I  ?  Shortly  it  will  be  my  turn,  whether 
"  I  die  in  my  full  strength,  with  my  breasts 
"  full  of  milk,  and  my  bones  moistened  with 
"  marrow,  or  die  in  the  bitterness  of  my  soul, 
"  when  I  can  never  eat  Avith  pleasure,  I  shall, 
"  however,  lie  dov/n  in  the  dust,  and  the  w^orms 
"  shall  cover  me  :  But,  O  my  soul !  there  is 
"  hope  in  death  ;    this  mortal  shall  put  on  im- 


*  Tho  J<~j:s  are  dirrcted  (in   the  office  of  mourners)  when 

thev  l»)()k  upon  the  g^a^e!^  oS'  any  of  their  nation,  to  offer  wp 

Pocok       this  prayer  :  "  Blessed  be  the  Lord  our  God,  who  formed  you 

}\)ri.         *'  with  judjimeiU,   pre^-evved  you  alive;  delivered  you  up  to 

Mos.  "  death  ;  who  knows  the  number  of  you  all  ;   who  will  raise 

"  you  up  :i,<}ain  ;    who  will  restore  you  with  judgment  :   Blcss- 

''  ed  ait  thou,  O  Lord,  who  givest  life  to  the  dead  :   May  the 

"  dead  live,  with  my  dead  body  may  they  rise  again." 


SECT.  VIII.  OF  Meditation.  187 

"  mortality ;  the  trumpet  shall  sound,  and  the 
"  dead  shall  be  raised  incorruptible.  O  view 
"  the  glorious  scene  !  Hark,  that  is  the  voice 
"  of  the  archangel !  Behold  !  yonder  he  comes 
"  in  the  clouds  1" 

4thly.  How  glorious  will  the  resurrection  day 
be  to  good  men  ;    and  what  an  addition  may 
then  be  expected  to   their  former   hap})iness  ! 
There  are  many  circumstances  that  will  add  to 
the  solemnity  and  glory  of  it ;  as  the  descent  of 
Christ  from  heaven  in  flaming  fire  ;  the  voice  of 
the  archangel ;  the  trump  of  God,  S^-c.  which  I 
shall  not  now  insist  upon.     The  restoration  of 
the  body,    so  changed   and  exalted,    will,  no 
doubt,  be  a  mighty  improvement  of  the  happi- 
ness of  the  saints.     Indeed  I  have,  can  have, 
but  very  imperfect  ideas  and  notions  of  the  re- 
surrection body ;  but  I  am  assured  it  shall  be 
glorious,  be  raised  in  glory  ;  though  what  that 
glory  is,  I  can  but  guess  at  this  distance.   Some 
have  thought  that  the  body  of  Adam,  in  his  ori- 
ginal innocency  and  purity,  w^as  the  model  ac- 
cording to  which  the  resurrection  body  shall  be 
formed.     "  I  must  own,"  saith  one,  "  myself  iiodj. 
"  inclined  to  believe  that  our  bodies,  in  the  re- 
"  suiTcction    (as  to  their  purity,  constitution, 
"  and  liveliness)  will  be  the  same  with  that  of 
"  Adam,  when  it  first  came  out  of  the  hand  of 
"  God,  with  the  stamps  of  divine  wisdom  and 
"  goodness  fresh  upon  it :    That  vras  tlie  true 
*'  exemplar,  original  and  pattern  of  human  na- 
"  ture.*'     Nor  wdll  the  glory  of  it  herein  (sup- 
pose it   reach  no  farther)  be  inconsiderable  ; 
especially  if  the  conjecture  of  a  late  free  and 
learned  writer  be  admitted,  riz.  That  our  first ^'■• 
parents  w^ere,  as  to  their  bodies,  formed  after  l^lTl"f 
the  image  of  the  Shechmah,  which  he  makes  to  ^.q]  2  ' 

p.  2i>0. 


188  OF  rvii:i)iTATiox.  [chap.  ii. 

be  light,  organised  in  human  shape  :  He  su]i- 
poses,  that  besides  the  form,  feature,  and  figure 
of  man,  they  had  a  haminous  vestment  concreted 
with  them,  as  their  ornament  and  glory,  the 
badge  of  their  innocency,  and  ensign  of  their 
authority  ;  and  that,  Avhen  after  the  fall,  it  is 
said  they  were  naked,  the  meaning  is,  they  had 
lost  this  clothing  of  light  and  glory.  But  with- 
out laying  stress  on  such  speculations,  I  have 
assurance,  that  the  resurrection  body  shall  be 
glorious,  exceeding  glorious,  even  in  fashion 
like  Christ's  glorious  body.  And  O,  what  a  day 
of  glory  will  it  be,  when  the  saints,  all  the  saints, 
shall  appear  thus  arrayed !  with  their  bodies 
outshining  the  sun  in  the  firmament ;  with 
crowns  on  their  heads,  and  palms  in  their  hands ! 
No  question,  the  saints  vriil  find  themselves  in 
a  sort  of  a  nett^  date  of  happiness,  when  noiso  they 
have  received  their  bodies  again,  in  so  wonderful 
a  condition ;  and  that  in  eternal  indissoluble 
*  Shcr-  union  with  their  spirit.  "  Tlie  re-union  of  soul 
I  .  k  (»;;  "  and  body,"  saith  *  one,  "  will  be  an  addition 
ij'cih^  "  of  happiness  and  glory  ;  for  though  we  cannot 
' '  *  "  guess  what  the  }}Ieasures  of  glorified  bodies 
*'  are,  yet  sure  we  cannot  imagine  that,  when 
"  these  earthly  bodies  are  the  instruments  of  so 
*'  many  pleasures,  a  spiritual  and  glorified  body 
"  will  be  of  no  use  :  A  soul  and  body  cannot 
"  be  vitally  united,  but  there  must  be  a  sympa- 
"  thy  between  them,  and  they  receive  nuitual 
*'  impressions  from  each  other ;  and  then  vre 
"  need  not  doubt,  but  such  glorified  bodies 
"  will  highly  minister,  though  in  a  w^ay  uu- 
"  known  to  us,  to  the  pleasures  of  a  divine  and 
"  perfect  soul ;  will  infinitely  more  contribute 
"  to  the  pleasures  of  the  mund,  than  these  earth- 
"  \y  bodies  do  to  our  sensual  pleasures."     My 


SECT.  VIII.]  OF  MEDITATION-.  189 

author  adds,  "  Now  will  be  the  marriage  of  "the 
"  Lamb  ;  this  consummates  our  happiness, 
"  when  the  body  and  soul  meet  again  in  eternal 
"  harmonv,  to  heighten  and  inflame  each  other's 
"  joys."  This,  and  a  great  deal  more,  maybe 
expected  to  distinguish  that  day,  and  crown  tlio 
felicity  of  tlie  saints.  O  my  soul !  believe  and 
look  for  that  blessed  hope  ;  wait  for.  that  blessed 
day,  for  the  adoption,  the  redemption  of  thy 
body ;  rejoice  in  hope  of  the  glory  of  God. 


A    seventh    Meditation    on    the 
Resurrection. 

The    CoNiOLATION. 

In  the  mean  time  let  the  prospect  of  these 
things,  of  the  glorious  state  of  the  resurrection 
body,  support  and  comfort  thee  under  all  the 
exercises,  troubles,  and  inconveniences  of  the 
present  body  ;  JVe  that  are  in  this  tabernacle 
groan,  being  burdened,  2  Cor.  v.  4.  We  groan 
and  are  burdened,  and  how  many,  liov/  great 
our  burdens  !  The  tabernacle  itself  is  a  burden, 
and  tlie  occasion  not  only  of  a  great  ])art  of  the 
sins,  but  of  most  of  the  sorrows  of  life  ;  it  is  a 
vile  body,  a  body  of  abasement,  Tliil.  iii.  21. 
Flesh,  in  xvhich  dwells  no  good  thing,  Rom.  vii.  18. 
A  body  of  death,  v.  24.  How  much  do  we  suf- 
fer, even  good  men  themselves,  by  m.eans  of 
this  body  !  The  best  saints  on  earth  know,  and 
feel  something  of  what  the  apostle  complains  oF, 
and  calls  a  laiv  in  the  members  warring  against 
the  law  of  the  mind.  Nor  can  they  be  delivered 
from   this  law,  the  taint  and  influence  of  the 


190  OF  MEDITATION.  [ciIAP.  II. 

body,  till  they  are  delivered  out  of  it :  Sin  that 
dzvelleth  in  us,  has,  like  the  leprosy  under  the 
law,  so  infected  the  house  (the  body)  that  there 
is  no  cure,  till  it  is  pulled  down,  and  cast  into  a 
new  mould  :  We  groan  in  this  tabernacle,  and 
as  long  as  we  are  in  it  we  shall  groan,  and  have 
cause  to  groan  :  But  here  is  the  consolation, 
that  this  vile  body  shall  be  changed.  Shortly, 
O  my  soul,  thou  wilt  have  a  new  body  ;  a  body 
in  a  new  edition  and  state,  without  any  pollution 
or  corruption,  in  which  there  shall  dwell  ?io  evil 
thing  ;  SL  pure,  spiritual,  refined  body,  that  shall 
annoy  and  incommode  thee  no  more  ;  of  which 
thou  shalt  comnlain  no  more  for  ever  !  O  solace 
thyself  in  the  hope  thereof! 

And  here  stand  a  little,  and  compare  this  body 
with  that ;  this  vile  body  w^ith  the  refined  glo- 
rious resurrection  body  :  Consider  what  the  one 
is,  and  what  the  other  will  be  :  and  let  thy  fu- 
ture prospects  support  thee  under  present  griev- 
ances. This  present  body,  it  may  be,  is  maim- 
ed, deformed,  sown  in  dishonour  (in  that  in- 
stance of  it)  ;  but  the  resurrection  body  will 
have  nothing  of  this  :  There  shall  be  no  imper- 
fection, or  superfluity  remaining  ;  no  distortion 
or  irregularity  of  any  kind,  but  an  exact  pro- 
portion and  symmetry  of  parts.  We  shall  be 
raised  in  glorij. 

Thy  present  body  is  liable  to  a  variety  of  dis- 
eases ;  is  often  a  pained,  languishing  body  ;  so 
that  sometimes,  with  the  psalmist,  thou  makest 
thy  bed  to  swim,  and  Tciterest  thy  couch  rviih  tears  : 
Thou  possessest  months  of  vanity ;  wearisome 
nights  and  days  are  appointed  to  thee.  Nor  is 
it  only  the  uneasiness  of  such  a  state,  but  the 
diversion  it  gives  from  the  work  of  religion, 
that  is  tlie  great  exercise  of  a  devout  mind  ; 


STCCT.  VIII.]  OF  TvIEDITATIOX.  191 

wliich  is  often  like  a  skilful  musician,  who  has 
broke  his  instrument.  Well,  at  the  resurrec- 
tion this  grievance  will  be  over  :  The  inhabit- 
ants of  the  new  Jerusalem  shall  not  say  tliey  arc 
sick  ;  their  bodies  shall  prosper  and  be  in  healtii, 
as  their  souls  prosper  :  Every  saint  shall  enjoy 
what  the  philosopher  reckoned  the  greatest  teli- 
citv  man  was  capable  of,  mens  sana  in  corpore 
sano,  a  sound  mind  in  a  sound  and  healthful 
body. 

Thy  j)resent  body  is  feeble  and  im_potent, 
sown  in  weakness  ;  needs  constant  repairs  by 
meat,  drink,  rest,  diversion,  c^x.  If  we  are 
vigorous  in  action  for  a  few  hours,  we  are  soon 
weary  ;  the  body  is  jaded,  and  we  are  forced  to 
pause,  take  breath  and  seek  recruits :  Nay, 
must  submit  to  die,  as  I  may  say,  that  is  sleep, 
almost  one  half  of  our  time,  that  we  may,  in 
our  manner,  live  the  otiier  :  But  the  resurrec- 
tion body  will  have  none  of  these  infirmities  ; 
will  be  set  above  the  necessities  and  demands  of 
this  body;  we  shall  hunger  and  thirst  no  more, 
but  remain  in  a  condition  of  constant  vigour, 
activity,  and  life.  Hast  thou,  O  my  soul,  tasted 
now  and  then  of  the  pleasures  of  religion,  found 
delights  and  entertainments,  such  as  strangers 
intermeddle  not  with,  in  tlie  more  solemn  exer- 
cises of  the  closet,  assembly,  S^-c.  Alas!  itv/as 
but  a  taste  i  Thy  instrument  would  not  serve 
long;  well,  but  hereafter  things  will  be  at  abet- 
ter pass  witli  thee  ;  thy  resurrecLion  body  will 
be  more  potent,  be  capable  of  the  joys  and  work 
of  heaven  without  fainting  for  ever. 

Thy  present  body,  how  great  a  confinement 
to  the  soul !  what  an  incumbrance  and  clog  to 
it  1  It  is  really  a  diminution  to  these  spirits  of 
ours,  that  they  are  forced  to  act  by  the  body  ; 


192  OF  MEDITATION.  [ciIAP.  II, 

to  keep  its  pace,  and  depend  upon  it  in  all  their 
operations  ;  hence  we  are  restrained,  cramped, 
fettered  !  V/hat  an  impediment,  for  instance, 
is  the  body  to  ns  in  our  rational  pursuits  and 
acquisitions  !  What  slow  advances  do  we  make 
in  knowledge  !  How  nuist  we  bend  the  facul- 
ties and  tug  at  it,  to  furnish  the  mind  witli  a 
few  ideas  and  notions  ;  and  when  we  have  done 
so,  how  apt  are  we  to  lose  them  !  how  hardly 
do  v»'e  recover  them,  and  bring  them  forth  for 
present  use  ;  and  all  this  through  the  iniirmity 
of  the  body,  the  condition  of  its  organs,  spirits, 
SfC.  And  who  feels  not  the  clog  and  burden  of 
the  flesh  ?  How  doth  it  at  all  times  pinion  us ! 
Hov/  doth  it  hang  as  a  dead  weight  to  the  aspir- 
ing soul  !  Well,  at  the  resurrection  this  com- 
plaint also  will  be  at  an  end ;  the  body  I  shall 
then  receive,  will  neither  hinder  contemplation 
nor  action  ;  it  will  have  no  gross  fumes  to  cloud 
the  mind,  nor  heaviness  to  depress  it. 

Once  more,  the  present  body  is  the  soul's  (not 
only  prison,  but)  snare,  tempting,  deluding,  en- 
slaving to  sense  and  sensible  things :  AVliat 
drean\s,  shadows,  vanities  (sometin^cs  grossly 
sensual  and  impure),  do  multitudes  of  poor  un- 
thinking creatures  pursue  and  place  their  hap- 
])iness  in!  and  this  very  much  through  the  iu- 
iiuence  of  the  body :  And  even  in  good  men, 
where  the  iiesh  is  not  the  governing  principle  j 
yet,  alas  !  how  much  do  they  suffer  by  the  en- 
tanglements of  the  body !  Hov/  doth  it  divert 
the  mind  by  its  pleasures ;  draw  away  the 
thoughts  from  more  rational  and  divine  sub- 
.  jects  !  How  doth  it  taint  it  by  its  imaginations, 
and  distract  it  by  its  cares  !  repeating  its  impar- 
tunities,  so  that  we  are  scarce  at  leisure  to  at- 
tend, either  the  work  or  the  comforts  of  the 


S£CT.  VIII.]  OF  Meditation.  193 

divine  life.  O  my  soul !  how  art  tliou  abased, 
humbled,  and  even  made  vile  by  this  vile  body ! 
Do  not  the  angels^  thinkest  thou,  regret  to  see  one 
of  their  brother  spirits,  thus  forgetting  himself, 
pursuing  a  bubble,  and  triumphing  in  the  plea- 
sures of  a  brute  (as  is  often  thy  case)  !  Well, 
the  resurrection  body  will  have  nothing  of  this 
nature  in  it :  It  will  be  of  a  purer  constitution  ; 
will  have  dropped  all  its  passions,  infirmities, 
and  lusts ;  will  delude,  tempt,  ensnare  no 
more  :  Those  traces  which  sensible  pleasures 
had  imprinted,  will  be  perfectly  obliterated,  and 
will  give  no  more  disturbance  ;  there  will  be  no 
longer  a  law  in  the  members  thwarting  the  su- 
perior law  of  the  mind :  Now  the  flesh  lustet;h 
against  the  spirit ;  the  wheels  of  this  noble  m^ 
chine  are  sometimes  disordered  ;  hereafter  they 
will  move  regularly,  and  in  entire  obedience  to 
the  intelligence  that  governs  them.  In  short, 
there  will  be  full  concord  between  soul  arid 
body ;  all  harmony  within  ;  no  more  rebellion 
or  disorder  for  ever.  O  blessedness  !  joyful  day! 
Lord,  I  wait  for  thy  salvation  !  I  must  submit 
to  the  abasements  of  my  present  body  for  a 
time ;  would  endeavour  to  bear  its  burdens, 
strive  against  its  affections  and  lusts  (help  me 
by  thy  grace)  !  But,  blessed  be  God,  that  as  I 
look  for  new  heavens,  and  a  new  earth,  so  a 
new  body  wherein  dwelleth  righteousness. 


lS4r  OF  MEDITATION.  f  CHAF*  H.- 

The    eighth   Meditation   on   the 
Resurrection. 

llie  Resolution. 

XVlAY  I  be  found  prepared  for  this  solemn,  avv--^ 
ful  day !  The  trumpet  shall  sound,  and  the 
dead  shall  be  raised,  the  dead  universally  :  All 
that  are  in  the  graves  shall  come  forth,  John  v. 
28,  29.  There  shall  be  a  resurrection  both  of  the 
just  and  imjnst,  Acts  xxiv.  15.  But  this  is  so  far 
from  being  a  comfort  to  wicked  men,  that  it  will 
be  their  aversion  and  dread  :  The  resurrection, 
with  respect  to  them,  is  like  a  gaol  delivery  (as 
we  call  an  assize),  when  the  unhappy  prisoners 
are  brought  forth  to  execution.  They  shall 
axvake,  but  it  is  to  everlasting  shame  and  contempt, 
Dan.  xii.  2.  Their  bodies,  it  may  be,  will  rise 
more  gross  and  material  than  the  bodies  of  the 
saints,  and,  no  doubt,  appear  with  extraordinary 
marks  of  horror  upon  them  :  And  O  !  with  what 
reluctancy  will  they  be  dragged  tathem,  and 
receive  them  again ;  the  very  siglit  of  which 
will  powerfully  revive  the  memory  of  former 
things  ;  and  union  with  them,  will  be  like  chain- 
ing a  murderer  to  the  dead  body  he  has  slain. 
Christ,  it  is  true,  will  raise  them  ;  but  it  is  as  a 
judge  ;  they  shall  hear  his  voice,  and  obey 'his 
summons,  and  come  forth  to  the  resurrection  of 
davmation,  John  v.  29.  The  resurrection  will 
be  their  punishment,  not  their  privilege. 

And  hence  it  is,  I  suppose,  that  the  resurrec- 
tion is  so  often  mentioned  in  scripture  as  of  good 
%nen  ;  as  if  none  but  they  were  to  rise,  as  L^iJie 
xiv.  14.    1  Cor.  XV.    Rom.  viii,  11.     Intimating, 


SECT.  VIII.]  dF  -MEDITATldX.  ^^^ 

that  it  is  matter  of  hope  and  advantage  o?iIj/  to 
these  :  Others  shall  be  raised,  bat  against  their 
will :  They  would  be  glad  never  more  to  see 
bodies  acrain  ;  be  o-lad  the  rocks  and  mountains 
should  tali  upon  tliem.  O  my  soul !  endeavour 
that  thou  maycst  stand  in  a  good  lot  at  that  day  ; 
so  act  in  the  body,  tliat  thou  mayest  not  be 
ashamed  or  afraid  to  meet  it  again  :  O  how  im- 
portant a  concern  is  this  !  Lord  !  help  me  to 
attend  to  it.  I  know,  as  Martha  said  of  her 
brother  Lazarus,  that  I  shall  rise  at  the  resur- 
rection at  the  last  day.  But  shall  I  rise  to  life  ? 
Let  this,  O  my  soul,  be  thy  inquiry  and  thy 
care  :  and  accordingly  lay  down  proper  mea- 
sures ;  fix  thy  purposes,  and  resolve  to  pursue 
them.  Particularly  I  would  resolve  (Lord,  help 
me  by  thy  grace  !) 

To  endeavour  after  the  principles  and  the  im- 
provement of  a  spiritual  and  divine  life  ;  such  is 
the  depravity  of  human  nature,  that  we  are  said 
to  be  dead  in  trespasses  and  sins,  Eph.  ii.  1.  5. 
Not  that  we  are  in  a  strict  sense,  and  w^ithout  a 
metaphor,  dead  ;  we  have  natural  life,  and  (what 
I  may  call)  intellectual  life  remaining.  We 
have  the  use  of  our  senses,  reason,  judgment, 
and  all  our  faculties  ;  but  we  have  lost  our  rec- 
titude, integrity,  purity  ;  our  taste,  savour,  antl 
relish  of  divine  things  ;  lost  a  disposition  and 
tendency  of  soul  God-wards,  and  are  become 
earthly,  sensual  enemies  to  God  in  our  very 
minds,  and  in  short,  reprobate  to  every  good 
work.  This  is  our  natural  death-state,  out  of 
which  there  must  be  a  revival,  a  resurrection  ; 
or  death  will  finally  triumph  over  us.  Fou  hatk 
he  quickened. — Except  ye  be  born  again,  ye  can- 
not enter  into  the  langdom  of  heaven,  John  iii.  3. 
Thelazi:  of  the  spirit  of  life  in  CJiriH  Jesus,  must- 

o2 


i9S  Of  ]SIE1HTATI0N.  [CHAF.  li". 

maJce  mfreefroM  the  laxv  of  sin  and  death,  Rom. 
'  viii.  2.  For  to  be  carnally  minded  (to  be  under 
the  power  and  influence  of  fleshly  principles)  is^ 
death  ;  it  argues  a  state  of  si)iritual  death  ;  and 
will  issue  in  eternal  death.  Every  true  and  sin- 
cere Christian  m  a  partaker  of  a  divine  nature, 
having  escaped  tlie  corruption  that  is  in  the  xvorki 
through  lust,  2  Pet.  i.  4.  O  my  soul  !•  secure 
this  great  point,  aspire  after  higher  and  higher 
attainments  in  the  spiritual  and  divine  life.  I 
may  here  borrow  and  apply  that  (Rev.  xx.  6.) 
blessed  are  they  ilia t  have  part  in  the  first  resur-- 
rection,  over  them  the  second  death  has  no  poiver  : 
Lord,  quicken  me  by  thy  grace,  raise  me  up 
together  with  Christ:  Without  the  first  resur- 
rection in  this  sense,  I  shall  neither  escape  the 
fsecond  death,  nor  partake  of  the  future  glorious 
life  ,'  but  if  my  soul  now  live  by  the  grace  and 
power  of  God,  soul  and  body  shall  hereafter 
live  by  the  same  grace  and  power. 

I  would  resolve  to  secure  mine  intei*est  in  the 
divine  covenant  and  favour :  I  desire  to  yield 
myself  to  God,  and  my  members  instruments 
of  righteousness  to  him  ;  to  present  my  body, 
my  entire  person,  soul  and  body,  a  living  sacri- 
fice to  God,  to  be  his  only,  entirely,  and  for 
ever.  I  would  chuse  God  as  jny  God,  my  feli- 
city and  all ;  as  my  Sovereign  whose  will  shalt 
rule  me,  whose  wisdom  shall  direct  me  ;.  as  my 
portion,  whose  goodness  shall  sustain  and  satis- 
fy me.  Lord,  in  thy  favour  is  life  !'  I  would' 
accept  of  Christ  in  his  mediation  ;  subject  my- 
self to  him  as  my  Lord,  depend  on  him  as  my 
Saviour,  and  on  the  Spirit  as  Paraclete  :  I  would 
accept,  renounce,  resign,  according  to  the  te- 
nor of  the  covenant.  O  my  soul !  adjust  and 
settle  thiii  momentous  affair  :  If  God  be  my  ca- 


«EGT.  Till.]  "OF  MEDITATION.  197 

veiiant  God  aud  Father,  I  shall  live,  live  eter- 
nally ;  my  body  shall  rise  to  life  and  glory  ;  so 
my  Saviour  liimself  has  tauglit  me  to  expect. 
Matt,  xxii.  31,32.  Lord,  be  my  God,  say  thou 
urt  my  God,  and  it  is  enough  :  iielp  me  to 
chuse  thee,  and  rest  in  thee  as  sucli,  and  thou 
Avilt  be  my  salvation. 

I  would  also  resolve  to  consecrate  my  body  as 
a  fempk  of  the  Hohj  Ghost  (so,  in  unspeakable, 
condescension,  the  bodies  ofbelievers  are  called, 
1  Cor.  vi.  19.);  Lord, -come  and  tak^  possession 
fuller  possession  of  me  by  thy  Spirit :  O  prepare 
thyself  an  habitation  ;  tit  me  tor  thy  presence, 
and  vouchsafe  (O  infinite  grace  !)  to  dxvell  in  me: 
Set  open,  O  my  soul  i  the  everlasting  doors, 
that  the  King  of  Glory  may  come  in  :  And  if 
the  Spirit  of  him,  that  raised  up  Jesus  from  the 
dead  dwell  in  thee,  he  that  raised  up  Jesus  from 
the  dead,  will  quicken  thy  mortal  body,  by  his 
Spirit,  that  dwelleth  in  thee. 

I  would  also  endeavour  (Lord,  help  me  by 
thy  grace)  to  use  this  body  as  an  holy,  conse- 
crated thing,  and  as  expecting  its  after-glorious 
restoration.    Lord  i  may  I  never  defile  thy  tem- 
ple ;  may  I  possess  my  vessel  in  sanctification 
and  honour ;  may  holiness  to  tlie  Lord  be  in- 
scribed on  every  member.     O  my  soul!  learn 
so  to  govern  and  use  thy  body,  that  tliou  may- 
€st  hope  to  return  to  it  with  comfort.    Beg,  not 
only  that  thou  mayest  be  sanctified  throughout, 
both  in  body,  soul,  and  spirit ;  but  that  all  may 
be  preserved  blameless,  to  the  coming  of  our  Lord- 
Jesus  Christ,  1  Thess.  v.  23.    Labour  to  cleanse 
and  purify  the  body  more  and  more  ;  to  keep  it 
under,  and  bring  it  into  subjection  ;  that  it  may 
neither  so  much  cloud  the  mind,  nor  so  strongly 
tempt  it,  as  it  often  doth.     If  we  mortify  the 


ii. 

a 
a 
cc 

a 
cc 


198  OF  MEDITATION.  [cHAP.  II.' 

deeds  of  the  bodi/,  we  shall  live,  Rom.  viii.  1 3. 
Sherlock  "  Holiness  is  the  only  principle  of  immortality, 
on.icath,«  both  to  soul  and  body  ;  those  love  their  bo- 
^'     '      "  dies  best ;    those  honour  them  most,    who 
"  make  them  instruments   of  virtue  ;  who  en- 
"  dcavour  to  reiine  and  spirituahzc  them,  and 
"  leave  nothing  of  fieshly  appetites  and  inclina- 
"  tions  in  them  :  All  the  severities  of  mortifi- 
cation, '  abstinence   from   bodily    pleasures, 
watchings,  fastings,  hard  lodging,  S^r.  when 
they  are  instruments  of  real  virtue,  and  n.ot 
the  arts  of  superstition  ;  when  tiiey  are  in- 
tended to  subdue  our  lusts,  and  not  to  pur- 
chase a  liberty  of  sinning,  ^re  the  most  real 
exp]-essions  of  honour  and  respect  to  these 
bodies  ;  this  is  offering  up  our  bodies  as  liv- 
"  ing  sacrifices ;  and  such  sacrifices  shall  live 
"  for  ever  ;  and  the  less  of  flesh  they  carry  to 
*'  the  grave  with  them,  the  moie  glorious  will 
"  they"  rise  again,"     O  my  soul !  herein  exer- 
cise thyself;  to  subjugate  the  senses  and  sensual 
inclinations.     Think  how  inglorious  it  is,  that 
this  noble,  divine  inhabitant  (the  immortal  spi- 
rit) should  serve  the  vile  body,  fulfil  its  lusts, 
and  be  lacquey  to  the  brute.     The  philosopher 
coidd  say,  he  is  unworthy  of  the  name  of  a  man, 
that  would  live  one  diiy  in  bodily  ])leasu.res  ;  and 
how  much  more  unworthy  is  he  of  the  name  of 
a  Christian,  A\hose  professed  business  it  is  tg 
prepare  for  a  glorious  resurrection,  and  a  future 
immortality  !     V^e  should  be  withdrawing  and 
weaning  trom  tlie  body,  as  much  as  we  can  ; 
this  becomes  us  both  as  leaving  it,  as  we  sooij 
m.ust,  and  as  expecting  it  again  in  a  new  form 
and  state.  It  is  said  of  Flotmus,  that  he  blushed, 
and  was  ashamed  to  be  found  in  the  body.    J^i- 
tmiTiKS  calls  death  the  dcli^■erancc  of  the  soul 


S2CT.  Vlir.]  OF  MEDITATION.  198 

from  the  impressions  of  sense,  the  tyrannies  of 
the  passions,  the  errors  of  the  mind,  and  the 
servitude  and  drudgeries  of  tlie  body.  O  my 
soul !  learn  of  Pa<>a?is,  how  to  esteem  and 
employ  the  body  ;  be  not  fond  of  it ;  fond  of 
its  pleasures,  of  its  vain  titiliations  ;  but  labour 
to  live  above  it ;  to  govern  and  keep  it  under, 
in  a  state  of  subjection  and  subserviency  to  the 
inind  ;  Consecrate  it  wholly  to  tliy  God,  and 
tlierein  to  immortalitj^ 

The  iVspiRATioN  mid  Prayer. 

\J  iiY  God !  wilt  thou  assist  me  in  this  great 
and  difficult  work  ?  I  apply  myself  to  thee, 
from  whom  cometh  my  help  :  To  thee,  O  Lord, 
my  stjength  and  my  salvation  :  Confirm  me 
more  and  more  in  the  belief  of  this  important 
article  ;  help  me  to  look  for  the  blessed  hope, 
iind  glorious  appearing  of  the  great  God  and 
our  Saviour  Jesus  Christ ;  that  I  may  know 
liim,  and  the  power  of  his  resiu-rection,  being 
made  conformable  to  his  deatli :  O  that  I  may 
press  towards  the  mark,  for  the  prize  of  the  liigli 
calling  ;  if  by  any  means  {help  me  to  use  all 
proper  means,  and  to  use  them  with  suitable 
zeal  and  diligence)  I  may  attain  to  the  resur- 
rection of  the  dead.  May  I  overcome  e^'il 
habits,  slotlifiilness,  love  of  ease,  and  all  bodily 
pleasures  :  May  I  subdue  the  flesh,  its  inclina- 
tions, undue  desires  and  appetites ;  keep  under 
my  body,  and  bring  it  into  more  present  sub- 
jection to  the  mind.  X^ord,  strengthen  me  for 
this  warfare  ;  strengthen  me  by  thy  Spirit  with 
might  in  the  iiiner  man.  Many  are  the  trials, 
temptations,  and  dangers  of  this  bodied  state. 


^00  OF  MEDITATION.  [CHAP.  II. 

I  commit  my  Spirit  to  thy  tuition  and  defence  ; 
fortify  it  against  the  impressions  of  sense,  and 
sensible  things  ;  the  snares  and  entanglements 
of  the  flesh  ;  help  me  to  strive  for  mastery,  and 
be  temperate  in  all  things.  O  may  I  not  miss 
the  recompense  at  the  resurrection  of  the  just : 
May  the  sound  of  the  last  trumpet  be  a  joyful 
sound  to  me,  a  jubilee  proclaiming  my  release, 
and  beginning  a  new  triumph;  and.  when 
Christ,  who  is  my  life,  shall  appear,  may  I 
appear  with  him  in  glory,  and  so  be  for  ever 
with  the  Lord, 


A   Meditation    on   the  final  State  of 
Happiness. 

XtLaving  prepared  yourself  as  before,  by  a  short 
ejaculation  for  the  divine  assistance,  set  your- 
self as  in  the  presence  of  God  to  consider  and 
survey  the  great  subject  proposed,  the  happiness 
of  heaven  .-  Your  text  may  be,  2  Cor.  xii.  2.  4. 
/  knew  a  man  in  Christ  above  fourteen  years  ago, 
'whether  in  the  body,  I  cannot  tell,  or  xvhether  out 
of  the  body,  I  cannot  tell,  God  Imoxveth  ;  such  a 
one  caught  up  to  the  third  heaven ;  and  I  kn&w 
such  a  man,  lahether  in  the  body,  &c.  how  that 
he  was  caught  up  info  pa?'adise,  and  heard  im- 
speahable  words,  xvhich  it  is  not  lawful  for  a  man 
to  utter  :  where,  say  you,  I  have  to  consider 

1st.  The  person  concerned  in  this  matter  ;  / 
hietv  a  man  in  Christ,  meaning  himself;  other- 
wise the  mention  of  it  here  would  not  have  been 
to  his  purpose  ;  which  was  to  support  his  credit, 
with  the  wavering  Corinthians,  and  baffle  the 
pretences  of  such  as  endeavoured  to  undermine 
his   reputation  with  them  ;  none  of  whom  had 


SFCT.  VIII.]  OF  MEDITATIOI^.  201 

been  caught  up  to  the  third  heaven,  as  he  inti- 
mates he  himself  avis. 

2dly.  The  time  of  this  rapture,  and  the  visions 
and  revelations  that  ensued ;  in  general  above 
Jourteen  years  ago  ;  that  is  above  fourteen  years 
before  he  wrote  this  epistle.     Some  refer  it  to 
the  time  of  his  conversion  ;  when  he  was  struck 
from  heaven,  in  so  extraordinary  a  manner,  and 
brought  to  the  foot  of  Christ,  with  a  Lord,  xvhat 
icilt  thou  have  me  to   do  ?  In  which  posture  of 
abasement   and  self-annihilation,  as  I  may  call 
it,  he  continued   three  days  and  three  nights  at 
Damascus,  and  did  neither  eat  nor  drink.  Acts 
ix.  9.     And  it   is  supposed,    that   during   this 
space,  he  had  the  rapture  here  mentioned ;  but 
whether  this  be  so  or  not,  it  is  not  improbable 
that  now  it  was  that,  as  he  tells  us,  he  was  taught 
the  gospel  by  the  revelation  of  Jesus  Christ,  Gal. 
i.  12.     If  he  was  not  now  taken  up  to  heaven, 
he  had  a  great  deal  of  heaven  communicated  to 
him  ;  Damascus  was  his   best  school,  there  he 
received  his  instructions,  far  more  to  his  advan- 
tage,   than  all  he    had   learnt    at  the   feet   of 
Gamaliel :  And  though  it  is  granted  this  was  an 
instance  of  extraordinary   grace,  yet  God  still 
exerciseth  his  sovereignty  over  the   hearts  of 
men  as  he  pleaseth,  and  sometimes  in  a  manner 
not  unlike  what  we  here  read :  He  can  enlighten, 
form,  and  frame  them,  to  answer  his  own  pur- 
poses, by  his  special,  powerful  influences ;  can 
subdue  a  proud  pharisee,  change  his  heart  and 
temper,  remove  all  prejudices,  lay  him  in  the 
dust,  and  turn  him  ir^to  another  sort  of  a  crea- 
ture, and  this  in  an  instant :  Lord,  may  I  be  as 
effectually  taught  to   know  thee,  and  myself; 
taught  thy  gospel !  I  would  be  content  to  have 


202  ,  JBP  MEDITATION.  £cHAP.  IT, 

tli«  eyes  of  the  body  shut,   that  the  eyes  of  the 
mind  may  be  more  opened. 

Sdly.  The  rapture  itself,  witli  some  circum- 
stances relating  to  it ;  as  (1.)  the  place  he  was 
caught  up  to  (viz.)  the  third  heaven^  v.  2.  and 
into  paradise^  v.  4,  whether  ^parflf/i^e  and  the 
third  heaven  be  the  same  place,  or  different,  is 
disputed  *  ;  but  as   the  debate  is  not   of  any 


*  Dr.  JVhitby  delivers  it,  not  only  as  his  opinion,  but  the 
opinion  of  all  the  ancients,  that  the  third  heaven  and  paradise 
*Impor-  arc  difterent  places:  *  And  Bishop  IhlJ,  in  his  discourse  o/ 
tant  ^he  middle  state  of  /lappiness  or  ?«wtrj/,  has  taken  a  great  deal 
Points  of  of  pain^  to  defend  tliis  notion  :  He  makes  paradise  the  recep- 
Christia-  tivcle  of  holy  souls,  immediately  upon  the  dissolution  of  the 
jiity.  Vol.  body  ;  and  the  third  heaven  he  makes  the  higher  state  of  hap- 
1.  o.  21.  piness,  they  are  advanced  to,  after  the  resurrection.  And 
speaking  of  the  rapture  in  this  text,  h«  observes,  that  the 
upostlc  had  represented  to  him,  ^first,  the  most  perfect  joys 
of  the  thircj  heaven  :  3«t  lest  so  long  an  expectation  should 
flisGourage  him,  he  saw  also  the  intermediate  joys  of  paradise. 
But  mcthinks  it  is  an  objection  against  this  notion,  not  easily 
to  be  got  over,  that  ue  find  the  same  apostle  declaring  his  ex- 
pectation, and  confidence  of  being  with  Christ  irnrrndinfely 
wpon  his  death.  J  desire  to  depart,  and  to  he  uith  Christ, 
Phil.  i.  23.  Now  should  it  be  granted  that  Christ,  when  he 
died  upon  the  cross,  passed  into  paradise,  in  the  sense  of  these 
authors,  i.  e.  into  hades,  or  the  supposed  rei^ion  of  bliss  for 
separate  souls:  Yet  after  his  resurrection,  we  are  assured  he 
xvent  to  the  right  hand  of  God;  he  ascended  far  above  all 
heavens,  Eph,  iv.  10,  We  must  therefore  either  say,  (ist,) 
that  the  apostle  was  mistaken  in  his  expectation  or  hope  :  Or 
C2dlj/,J  that  the  privilege  of  being  with  Christ,  at  death,  was 
peculiar  to  him  ;  for  which  there  is  not  the  least  reason  ;  not 
to  say  that  elsewhere  he  mentions  it,  as  the  common  privilege 
of  believers.  2  Cor.  v.  8.  Ife  are  nvilling  to  be  absent  from 
the  body,  and  present  vcith  the  Lord  :  Or  (3dly,)  that  there  is 
no  intermediate //rtf/t'A*,  or  paradise  dhUnct  from  heaven.  The 
apustle  expected  after  his  dissolution  and  death  to  be  where 
Christ  is  (i.  e.)  in  heaven;  in  a  state  of  blessedness,  indiffer- 
ently culled  paradise,  or  the  third  heaven  ;  though  differing, 
no  doubt,  from  the  final  state  of  happiuess,  after  the  resurrection. 


SECT.  VIII.]  OF  MEDITATION".   -  SOS 

great  importance,  so  not  so  suitable  to  my  pre- 
sent design.  I  cannot  question  but  there  will 
be  a  considerable  change  made  in  the  state  of 
heaven  after  the  resurrection  ;  but  that  there  are 
two  distinct  states  of  blessedness  at  prcse?it, 
paradise  and  heaven,  is  a  supposition  not  so  well 
supported,  as  some  may  imagine. 

2dly.  What  he  met  with  there  ;  he  heard  im- 
spcakuble  words,  which  it  is  not  laxvjul  for  a  man- 
to  utter,  '^App'/iT«  priugiTo,,  words  he  coidd  not,  or 
7}iight  not  utter.  I  cannot  but  observe,  that 
M'hen  it  is  said,  he  zcas  caught  up  to  the  third 
heaven  ;  there  is  no  mention  of  v»  hat  he  heard 
or  saw  ;  which  it  is  not  so  probable  w^ould  have 
been  wholly  passed  over  in  silence,  if  it  was 
another  place  distinct  from  paradise,  and  the. 
more  glorious. 

3dly.  The  effect  this  wonderful  sight  had' 
upon  him  ;  the  surprize  of  which  was  such,  that 
he  knew  not  whether  he  was  in  the  body,  or  out 
of  it,  /.  e.  whether  his  Spirit  was  separated  from 
the  body,  and  taken  up  to  paradise,  or  he  was 
carried  up  soul  and  body  together :  This  he 
knew  not,  he  says :  And  how  then  should  w^e 
Jcnow  it  ?  Or  why  should  we  enquire  after  it? 
Who  can  tell  us,  if  the  apostle  could  not  himself 
tell  ?  It  is  like  he  was  so  ravished  with  the  un- 
speakable words,  the  glories  of  paradise,  with 
tJie  company  that  assisted  his  passage  thither, 
iand  entertained  him  tliere,  that  he  quite  forgot 
the  body.  kSome  on  earth  have  felt  a  little  of 
this  ;  even  when  there  has  been  no  proper  extasy 
or  rapture  :  Spiritual  things  have  so  engaged 
their  attention,  arrested  their  minds,  and  filled 
their  faculties,  as  to  raise  them  above  the  body, 
and  the  little  concernments  thereof.  Of  how 
great  account  ordinarily  is  this  body  with  us  ? 


20*  OF  MEDITATION.  [CHAP.  II, 

How  many  can  relish  nothing  without  it ;  vakie 
nothing  above  it,  or  besides  it  ?  But  the  words 
of  pm^adise,  the  purer  dehghts  of  that  state, 
were  we  better  acquainted  with  them ;  did  we 
taste  and  rehsh  them,  as  even  at  present  we 
might,  would  diminish  the  sense  of  these  lower 
enjoyments ;  would  drown  the  noise  of  earthly 
things,  and  bring  the  body  into  a  just  neglect 
with  us- 

But  I  shall  take  a  nearer  and  closer  view  of 
the  words,  in  which  I  observe  two  things.  (1st,) 
The  reality  and  certainty  of  a  future  state : 
Here  is  even  a  sensible  evidence  of  it :  For  be- 
hold one  caught  up  to  paradise.  (2dly,)  Some 
intimation  of  the  nature  of  that  state,  viz.  a 
state  of  delight  and  pleasure,  hence  called 
paradise  *,  in  allusion  to  the  ancient  paradise^ 


*  The  word  paradise  comes  originally  from  the  Hibrew- 
pdrdes  ;  which  signifies  an  orchard  or  j-arden:  It  is  used  three 
times  in  the  Old  Testament,  and  always  in  this  stnse :  '1  he 
Crr^tA  Tap^jjToj  is  of  the  same  signification,  literally  iniport- 
ing  a  garden,  and  mor«  strictly  a  garden  of  delights.  Hence 
what  Moses  in  the  Htbrev:  calls  Gu7i  Eden,  a  garden  of  plea- 
sure ;  the  Greek  version  of  the  LXX.  calls  paradise:  And 
from  hence,  in  the  Ncxo  Testament .  it  is  borrowed  to  expiess 
the  state  of  future  happiness;  as  Luke  xxiii.  43.  2  Cor.  xii. 
4.  Rev.  ii.  7.  Nor  were  the  Jews  iinacqiuainted  with  this 
notion  of  paradi&e ;  they  often  spe,ak  of  an  inferior  and  supe- 
riar  (the  earthly  and  celestial)  parudm  ;  which  the  cabolisfSf 
according  to  their  manner  of  s,.elling  mysteries  ont  of  scrip- 
ture, think  were  represented  by  God's  putting  Adam  into  the 
garden  of  Edca,  at  two  several  times,  Geti.  ii.  8.  lb.  The 
earthly  paradise  being  a  place  of  great  delight  ai.d  felicity, 
they  made  it  an  embkm  of  tlie  place  and  state  of  happiness  in 
the  other  world  :  licence  it  is  used  to  be  the  solemn  wish  of  the 
Jews  concerning  rheir  dciU'  friend,  let  his  soul  be  gathered  in(G 
the  garden  of  Edtn  :  And  in  their  prayers  for  a  dying  persoii 
they* used  to  say,  let  him  have  his  port iwi  in  paradise* 


SECT.  Vlllr]  OF  MEDITATIOK.  205 

or  garden  of  Eden,  whicli  was  the  seat  and  re- 
sidence of  innocent  Adam.  To  him  that  over- 
Cometh  tcill  I  give  to  eat  of  the  tree  of  Ufe,  that 
is  in  the  midst  of  the  paradise  of  God,  Rev.  ii.  7. 
i.  e.  He  sliall  partake  of  the  comibrts  and 
pleasures  of  heaven,  figured  by  the  tree  of  life 
in  the  eartlily  paradise.  Heaven  is  the,  true 
paradise  ;  there  is  the  hfe  and  blessedness,  which 
the  garden  of  Eden,  and  its  symbolical  tree, 
were  only  types  of 

In  my  farther  meditation  upon  this  subject  I 
shall  (1.)  premise  a  few  things  concerning  this 
state  in  general.  (2.)  Enquire  into  the  happi- 
ness of  it ;  into  the  particular  pleasures  that 
constitute  paradise.  (3.)  Prove  there  is  such  a 
state.     (4.)  Make  application  to  myself. 

(1.)  I  shall  premise  a  few  things  concerning 
this  state,  in  general:  As  (1st)  that  there  is  a 
state  of  happiness,  that  good  men  enter  upon, 
immediatelj/  after  death  :  /  desire  to  depart,  says 
the  apostle,  and  he  Xiith  Christ,  'Phil.  i.  23.  JVhett 
Lazarus  died,  he  was  carried  by  angels  into  Abra- 
ham*5  bosom,  Luke  x^'i.  Vvliich  must  imply, 
that  he  was  in  a  state  of  happiness,  whatever  be 
the  special,  precise  meaning  of  the  phrase  ;  and 
tlierefore  it  is  said  he  was  comfoi^ted,  \.  25.. 
Notwitlistanding 

2dly.  The  pleasures  of  paradise  are  not  com^ 
plete,  till  after  the  resurrection  and  future  judg- 
ment :  Then  it  is  that  the  servants  of  Christ 
most  fully  enter  into  the  joy  of  their  Lord,  Matt- 
XXV.  21.  Then  the  croxv7i  of  life  is  given  them, 
2  J'im.  iv.  8.  i.  e.  They  then  receive  their  more 
perfect  joy,  and  final  crown  :  They  have  not 
before  been  openly  acquitted  and  owned  :  They 
wanted  their  body,  and  so  far  were  suffering  the 
j)enalty  of  the  apostacy.     In  short,  they  have 


206  OF  MEDITATIO^f.  [CHAP.  if, 

not,  till  then,  the  happiness  of  the  entire  person  ; 
and,  consequently  not  an  entire  happiness :  So 
that  the  most  perfect  state  of  the  heavenly  para- 
dise will  be  after  the  resurrection  ;  not  but  that 
departed  souls'  are  happy  before  ;  but  not  fully 
happy  :  Then  heaven  will  be  most  eminently  a 
joaradise. 

Sdly.  Let  me  farther  premise,  though  I  am 
•vSure  paradise  is  a  state  of  great  delights  and 
happiness ;  yet  I  can  form  but  very  imperfect 
notions  of  it  at  present :  It  does  not  yet  appear 
'what  tee  shall  be,  1  John  iii.  2.  As  the  new 
heavens  of  the  gospel  state  were  represented  to 
the  Jews  by  various  types  ;  so  the  futui'e  heaven 
is  represented  to  us  Christians  by  sundry  meta- 
pliors  ;  in  which,  as  was  said  of  their  law,  Heh'. 
X.  1.  we  have  only  the  shadow  qf^^ood  things  to 
come,  and  not  the  very  substance  of  the  things  them- 
selves. We  are  not,  whilst  in  the  body,  capable 
of  taking  in  a  clear,  distinct  account  of  heaven  : 
However,  God  has  seen  fit,  in  some  measure, 
to  vail  and  cover  it  from  us.  The  apostle  in  pa- 
radise heard  unspeakable  words ;  words,  xvhich  it 
was  not  lawful  to  utter :  He  learnt  more  by  that 
view  of  heaven  than  he  had  leave  to  commu- 
nicate to  the  church  on  earth  ;  and,  it  is  pro- 
bable, more  than  any  language  he  could  use  was 
able  to  communicate.  That  world  is  very  much 
to  us,  Terra  incognita,  an  unknown  country  ; 
the  glory  of  it  is  yet  to  be  revealed,  1  Pet.  iv.  13. 
Particularly  we  know  not,  nor  are  we  able  to 
form  any  conception  of  the  matter,  how  the 
soul  acts  during  the  intermediate  state,  when 
out  of  the  body,  and  deprived  of  its  present  in- 
struments and   organs  *.     We  understand   not 

*  **  We  know  noi  how  the  i,o\i\  perctlvent  when   out  of  ths 
•*  body;  wfaether  by  the  help  of  some   new  subtiUer  organs 


SECT.  VIII.]  OF  MEDITATION'.  2(^7 

how  we  can  see  w^ithoiit  an  eye,  hear  without 
an  ear,  reason  v.-ithout  a  brain,  ^r.  Vv^e  know 
not  what  the  resurrection  body  will  be  ;  what 
members  it  shall  have,  and  what  will  be  the  use 
of  them  ;  what  difference  there  will  be  in  the 
manner  of  the  soul's  operation,  in  the  separate 
state,  whilst  without  a  body,  and  in  the  final 
state,  when  again  united  to  one.  We  know  but, 
very  imperfectly  how  we  shall  be  employed  in 
paradise  ;  what  worship  we  shall  perform  ;  and 
how  it  will  be  performed.  We  know  not  parti- 
cularly what  intercourse  and  converse  there  is 
among  the  saints  in  the  other  M^orld  ;  much  less 
'how  it  is  carried  on  •,  hov/  they  express  their 
sentiments,  and  comnumicate  their  thoughts 
one  to  another.  We  know  not  what  the  beatific 
vision  means,  so  much  spoken  of  among  us, 
and  wherein   so  much  of  heaven  is  supposed  to 


•*  and  instruments,  fitted  to  its  present  state}  which,  either 
*•  by  its  own  native  power  given  it  in  creation,  it  forms  to 
**  itself,  or  by  a  special  act  of  the  divine  power  it  is  supplied 
*'  with;  or  whether  it  perceives  and  acts  without  them.  Nor 
.**  is  this  strange ;  for  now  we  can  scarce  explain  how  we  see 
**  or  hear,  how  we  think  or  understand,  least  of  all  how  we 
*•  remember,  though  we  have  continual  experience  of  all  these 
**  operations  in  ourselves."  (Bull.  Important  points  of  primi- 
tive Christianity,  vol.  1.  p.  87.)  1  mention  not  this,  as  if  it 
was,  with  me,  any  difficulty  to  believe  the  soul  can  act 
without  the  body  :  It  is  really  a  greater  difficulty  (setting 
aside  experience)  to  believe,  and  to  account  for  its  uni(jn  with 
the  body,  and  acting  by  it,  than  its  subsisting  and  acting  in  a 
separate  state.  How  pure  a  spirit  can  unite  with  matter,  and 
by  a  single  act  of  the  will  move  the  hand,  foot,  or  any  mem- 
ber j  command  the  whole  body  ;  use  its  organs  and  spirits  isi 
its  operations,  is  all  mystery,  and  unintelligible  ;  only  we 
know  by  experience  it  is  so:  And  as  we  know  by  revelation  it 
shall  act  -without  the  body  ;  it  is  no  objection  against  it,  that  at 
present  v.e  understand  not  how. 


208  V  OF  MEDITATION'.  [CIIAP.  II. 

consist :  We  shall  see  him  as  he  is,  1  John  iii.  2. 
But  we  must  see  him,  before  we  know  what  it  is 
thus  to  see  him.  We  know  not  the  place  of 
heaven,  know  not  where  pa7mdise  is,  nor  whether 
it  be  the  same  now  as  after  the  resurrection  : 
These,  and  a  great  deal  more,  are  among  the 
*V^PpviTa  pn'^ara,  the  secrets  of  the  heavenly  state. 
Learn  therefore,  O  my  soul !  to  think  and  speak 
thereof  with  caution  and  reserve  ;  do  not  irre- 
verently tear  aside  the  vail,  and  intrude  into 
things  thou  hast  not  seen. 

I  will  only  add  (4thly)  that  which  is  certain 
concerning  heaven   is  its  general  nature.     It  is 
represented  in  scripture  by  a  variety  of  meta- 
'  phors  ;  as  a  city  ;  a  kingdom  ;  a  crown  j  a  crown 

of  life  ;  everlasting  life  ;  the  joy  of  our  Lord  ; 
paradise,  &c.  All  which  import  the  same 
thing ;  (though  they  give  different  views  of  it, 
and  shew  it  in  a  different  light,)  viz.  That  it  is 
a  state  of  hajjpiness,  of  honour,  preferment,  and 
comfort ;  a  state  of  exceeding  great  happiness  : 
The  several  phrases  intimate  this,  and  so  we 
are  assured  elsewhere  :  In  thy  presence  is  fulness 
of  joy,  Psal.  xvi.  ntt.  Nay,  it  is  a  state  of 
complete  happiness,  especially  after  the  resur- 
rection ;  the  spirits  of  just  men  are  made  perfect, 
Heb.  xii.  23.  They  are  perfect  in  their  natures, 
and  perfect  in  their  enjoyments  :  Their  desires 
are  filled  and  answered  ;  they  need,  they  crave 
no  more,  when  I  axmJce,  I  shall  be  satisfied  tvith 
thy  likeness,  Psal.  xvii.  idt.  This  is  the  scrip- 
ture account  of  heaven,  and  what  we  may 
assuredly  depend  upon  :  It  is  a  state  of  happi^ 
ness,  of  great  and  perfect  happiness. 


SECT.  VTil.]  OF  JIEDITATlON<i  209 


A  second  Meditation  of  Heaven. 

13lt  though  this  be  what  is  most  certain,  and 

Avhat  the  scripture  7?iore  clearly  reveals,  with 
relerence  to  the  future  state  of  blessedness^ 
heaven  or  paradise  :  Yet  it  gives  several  hints 
and  intimations  farther  concerning  its  more  par- 
ticular nature ;  and  consequently  warrants  and 
encourages  my  farther  searches  into  It.  I  shall 
not  therefore  take  up  with  this  short  and  general 
account ;  but  luider  the  conduct  of  divine  reve- 
lation, the  only  sure  rule  in  this  case,  I  shall 
proceed  to  the  next  thing  proposed,  t'iz. 

2dly.  To  inquire  into  the  happiness,  or 
blessedness  of  paradise  ;  into  the  pleasures  that 
constitute  heaven,  and  make  it  a  paradise  :  And 
in  general  two  things  are  manifestly  included  in 
it :  T/ie  removal  of  all  evil,  the  pn^esence  and  con- 
fiuence  of  all  good,  of  every  suitable  good,  that 
concerns  the  felicity  and  perfection  of  a  rational, 
immortal  Spirit :  Both  these  are  essential  to 
happiness.  Every  degree  of  evil  is,  so  flu',  a 
diminution  of  happiness  :  Whilst  I  suffer  any 
positive  evil,  or  want  any  suitable  good,  I  am 
proportionably  not  happy.  So  that,  as  heaven 
is  a  paradise,  a  slate  of  perfect  blessedness,  it 
supposes,  and  includes  both  these  ;  the  absence 
of  all  that  may  be  called  evil,  and  presence  of 
every  proper  good.  There  is  no  evil  and  all 
good. 

(1.)  P^?Y/c/^e  (the  happiness  of  that  state)  in- 
cludes and  supposes  the  absence  of  all  evil. 
Our  apostacy  from  God  let  in  a  flood  of  misery, 
which  has  overflowed  our  world  :  That  sentence 
pronounced  in  case  of  disobedience,  lies  upon 

p 


210  OF  MEDITATION.  [cHAP.  if. 

mankind,  Gen.  ii.  17.  In  the  day  thou  eatest 
thereof,  thou  shall  surely  die  :  Die,  (i.  e.J  thou 
shalt  lose  thy  comforts,  and  commence  miserable. 
And  though  the  divine  mercy  and  grace  inter- 
posed and  saved  us  from  the  execution  of  the 
sentence  in  its  full  latitude  and  extent,  yet  it 
did  not  wholly  remove  it ;  and  therefore  we  find, 
after  the  promised  deliverance  by  the  seed  of 
the  woman,  Gen.  iii.  15.  the  sentence,  in  party 
still  stands  in  force,  aS  what  was  to  take  place 
against  the  offenders  :  The  serpent,  the  woman, 
the  man,  the  earth,  all  are  cursed,  v.  16,  17, 
1 8,  1 9.  This  is  the  case  of  mankind  since  the 
fall :  He  is  under  a  cnrse,  in  a  sort  of  a  death 
state.  He  is  not  only  liable  to  a  natural  death, 
which  he  must  unavoidably  undergo  ;  but  there 
is  a  vanity  and  disappointment  in  all  his  enjoy- 
ments ;  and  a  great  variety  of  sorrows  and 
sufferings  that  attend  him,  and  follow  him, 
through  his  whole  life  and  course. 

(2.)  There  is  a  vanity  and  disappointment  in 
all  his  enjoyments  ;  the  curse  is,  in  this  sense, 
imiversal ;  it  reaches  every  person j  Job  xiv.  1 . 
Every  condition,  rich  and  poor,  Psal.  Ixii.  9. 
Every  age,  childliood  and  youth,  Eccles.  xi.  10^ 
Every  state,  Psal.  xxxix.  5.  This  every  one 
feels,  and  the  longer  he  lives  in  the  world,  the 
fuller  his  conviction  of  it.  Vanity  and  a  curse 
has  seized  all  our  comforts  ;  mixes  with  them, 
and,  like  a  vrorm,  smites  the  gourd  of  our 
present  happiness,  that  it  withereth.  I  daie 
appeal  to  the  experience  of  mankind,  on  this 
head  :  Let  Solomon  speak  for  them  ;  wlio  after 
he  had  tried  all  conclusions,  and  had  endea- 
voured to  extract  the  quintessence  out  of  every 
enjoyment ;  had  gratified  himself  with  mirtli; 
wine,  women,  stately  buildings,  vineyards,  or- 


Skcf.  VIII. J  OF  MEDITATION-.  211 

cliards,  gardens,  pools  of  water,  a  great  retinue, 
men-singers,  women-singers,  instruments  of 
music,  the  peculiar  treasures  of  kings  and  pro- 
vin(5Bs ;  the  deliohts  of  the  sons  of  men.  In 
short,  whatever  his  eyes  desired^  he  kept  notfrovi 
them ;  he  withheld  not  his  heart  from  any  joy^ 
Eccles.  ii.  1.  10.  After  this  experiment ;  I  say, 
after  he  had,  like  the  lahorious  bee,  searched 
every  flower,  he  stands  still,  as  it  were,  makes 
a  review,  and  gives  his  judgment  of  ail,  v.  11. 
Then  I  loohed  on  all  the  works  that  my  hands  had 
wrought,  and  all  the  labour  I  had  laboured  to  do, 
and  behold  all  was  vanity  and  vexation  of  Spirit, 
and  there  was  no  profit  under  the  sun :  And  what 
can  a  man  do  that  cometh  after  the  king  ?  Here 
was  a  concurrence  of  circumstances  that  pro- 
mised as  fair  for  happiness  as  could  be  expected  ; 
a  largeness  of  soul,  a  fulness  of  earthly  delights, 
and  a  designed  resolute  improvement  of  all  these 
advantages,  in  order  to  happiness :  And  behold 
the  result  and  issue ;  the  curse  follows  the  in- 
quirer !  and  he  is  forced  to  pronounce  all  is 
vanity,  and  vexation  of  spirit.  He  found  what 
he  himself  declares  elsewhere,  that  the  eye  is  not 
satisfied  with  seeing,  nor  the  ear  with  hearing. 

This,  O  my  soul !  is  the  condition  of  things 
here  below  ;  M'ith  tliyself,  with  the  whole  human 
race  :  We  may  promise  ourselves  rest,  content- 
ment, happiness  in  this  or  the  other  state  ;  but 
it  is  all  delusion  and  cheat :  Riches,  honour^ 
beauty,  relations,  friends,  all  say  it  is  not  in  us. 
No,  there  is  a  kind  of  death  that  runs  through 
all,  blasts  all.  We  are  condemned  to  eat  our 
fjread  in  the  sxveat  of  our  face.  Gen.  iii.  1 9.  Con- 
demned to  labour  and  toil  (some  in  one  way, 
and  some  in  anotlier)  ;  and  while  we  do  so,  the 
curse  flows  down   upon  us,  often  prevents  the 

V  2 


^i2  OF  MEDTTATiOX,'  ["cirAP'.-  It. 

success,  and  destroys  the  comfort  of  our  labour  ; 
takes  the  sweetness  out  of  every  fruition,  and 
leaves  it  a  caput  mortimm,  a  dead,  insipid, 
spiritless  thing  !  Thus  the  world  has  found  ib',  in 
all  past  ages.  I  lay  no  stress  upon  tlie  fable 
some  report,  that  as  soon  as  Adam  had  sinned,: 
,  he  was  visited  with  a  plithisis^  or  inward  con- 
sumption, of  which  li^  all  along  languished,  and 
at  last  died.  But  it  is  certain  a  "woful  ijhthisi.'i 
has  invaded  his  posterity  ;  they  have  lain  under' 
the  sentence  of  death,  of  vanity,  and  a.  curse 
for  some  thousand  years.     Farther, 

2dly.  He  is  not  only  not  happy,  but  really 
miserable,  exposed  to  sorrows  and  sufferings 
innumerable.  Could  one  view  and  behold  the 
inhabitants  of  this  world  at  once,  what  a  scene 
of  distress  would  appear  ?  Hov/  great  a  part 
should  we  see  lying  in  sackcloth,  and  bathing  iix 
tears-?  Some  afflicted  in  their  bodies,  others  in 
their  minds,  others  in  their  estates,  names,  re- 
lations, and  some  in  all :  Sometimes  a  cloud 
hangs  over  the  liouse,  which  is  often  discharging 
itself,  and  then  gathers  again.  The  relations  in. 
which  we  promise  ourselves  the  greatest  comfort, 
prove  the  greatest  cross.  7  am  li-cari^  ^f '^^W 
iife^  saith  Rachel^  hecause  of  ike  daughters  of 
Heth,  lier  so)Cs  xm^es.  Gen.  xxvii,  46.  A 
prudent  Ahia;ail  hath  a  churlish  Nauat,  as  the 
companion  and  trial  of  her  life  :  Ah  holy  Jot) 
has  one  in  his  bosom  to  wound  and  tempt  him. 
This  child  is  a  viise]\  that  a  prodigal.,  this  a; 
Jbol,  that  a  o-alr,  :  And  what  with  one,  and  what 
with  another,  how  often  are  the  thoughtful 
parents  grey  hairs  brought  down  with  sorrow  to- 
the  grave  !  O  the  grievances,  vexations,  and 
troubles  of  the  present  state  !  Who  can  number 
them  ?   All  our  daijs  are  passed  aivaj/  in   thif 


^CT.  VIII.]  OF  MEDITATION.  21 S 

rvrafJi,  Psal.  xc.  9.  We  generally  come  weeping 
into  the  world,  and  in  a  great  measure  go  weep- 
ing through  it :  And  thcaigli  the  passage  is  but 
short,  (the  cradle  stands  near  the  grave)  yet 
sometimes  we  are  ready  to  think  it  tedious  j  are 
xcearij  xcith  our  f>:roan'ing. 

Nor  is  this  death,  curse,  vanity,  and  misery 
confined  to  the  enjoyments  of  this  life,  the  things 
of  this  present  Vy'orld  ;  but  extends  itself  to  re- 
ligion, to  our  spiritual   negotiations  and  inter- 
course.    Our  apostacy  has  tainted  the  mind ; 
death   has  seized  our  faculties,  and  very  much 
disabled  them   for  their  pro})cr  functions,    for 
divine  exercises  ;  which  is  true  in  a  lower  degree 
of  good  men,    as    well   as   others.     They  find 
reason  to   com})]ain  of  a  law  in    their   members 
xcarring  against  the  law  in  their  mind  ;  of  a  hochj 
of  sin  and  death.     Religion  is  become  a  warfare^ 
a  Jight ;    and    cannot   be    carried   on   without 
striving,    watching,    difficulty,    and    continual 
returns  of  labour  and  pains  :  And  after  all,  how^ 
frequent  our  disappointments  and  miscarriages  ? 
There  ig  a  languor  and  faintness  in  our  devotion, 
an  iniquity  in  our  holy  things,  an  imperfection 
in  our  best  services-     So  tlmt  e\  en  in  this  state, 
in  this  best  state,  in  oiu*  religious  capacity,  we 
are  still  vanity,  altogether  vanity  :   Indeed  here 
is  our  chief  solace,  oiu'  great  relief  under  the 
other  troubles  of  life  ;  and  yet  even  here  we  arc 
not  without  our  trou])les  and  exercises  :  If  M'ith- 
out  are  fightings,  tdthin   are  fears ;  the  frame 
often    disordered ;    the    soul   disinclined ;    the 
mind  clouded  ;  the  heart  dead,  deceitful,  trea- 
cherous ;  tlie  affections  tainted,  earthly,  sensual. 
O  wretcijed  man,  who  shall  dehver  !  This  is  thy 
condition  in  the  present  world  j  this  tlie  curse 


214  OF  MEDITATION.  [CHAP.  II. 

that  lies  upon  thee,  the  vanity  and  death  that 
pursues  thee. 

Well,  in  paradise  I  O  grateful  sound  !  blessed 
news!     There  shall  be  a  deliverance;    a  full, 
entire,  eternal  deliverance  from  all  this  !    TJiei/ 
rest  from  their  labours.  Rev.  xiv.  1 3.     God  shall 
wipe  away  all  tears  from  their  eyes  :  there  shall 
he  no  more  death,  neither  sorrow,  nor  craving,  nei" 
ther  shall  there  be  any  mo7^e  pain,  for  the  former 
things  are  passed  aivay.    Rev.  xxi.  4.     Former 
grievances,  troublesome  exercises,  both  of  body 
and  mind  ;   all  sorrows  and  sufferings,  all  kinds 
and  degrees  thereof  shall  cease  for  ever  !     Sin 
shall  be  fully  pardoned,  aiid  all  the  effects  of  it 
abolished  ;  there  shall  be   no  more  curse.  Rev, 
xxii.  S.     This,  O  my  soul  1  is  heaven  ;  and  how 
comfortable,  how  glorious  a  state  !     How  ami- 
able an  idea  doth  it  give  thee  of  it !  even  this 
alone,  was  there  nothing  farther  to  be  expected, 
is  almost  enough  to  make  it  a  paradise,  and  re- 
commend it  to  thy  affection  and  choice  :  That 
flood   of  tears,    which  sometimes   follows   the 
Christian  to  the  very  gates  of  heaven,  shall  then 
bid  him  farewell  for  ever  ;  and  nothing  remain 
•  Ohm      of  them  but  a  grateful  *  remembrance  to  enhance 
meminissc  \\iq  pleasures  of  tlic  deli\'erance.     This,  O  my 
juvubif.  ^^^^1 1  |g  par^adise  :  It  is  supposed  to  it,  included 
in  it,  and  justly  may  be  esteemed  as  part  of  it3 
happiness  :  After  thou  hast  been   tossed  with 
sorrows  and  tempests,  thou  shalt  theie  find  i\ 
fjuiet  harbour,  and  everlasting  rest ! 


SECT-  VIIT.]  0-?  MEDITATION-  215 


A  third  Meditation  of  Heaven, 

'2(lly.  As  there  is  the  absence  of  all  evil,  so  the 
presence  and  confluence  of  all  good.  Heaven 
is  a  state  of  delight  and  pleasures,  as  the  word 
paradise  imports  ?  What  these  are,  I  am  now  to 
inquire  :  What  the  pleasures,  that  constitute 
paradise.     And 

1st,  There  is  the  pleasure  of  i/te  place ;  which 
though  it  be  not  among  the  principal  ingredients 
of  after-happiness,  is  however  of  some  consider- 
ation.    It  is  the  Neiv  Jerusalem,  the  palace  of 
the  great  King^  the  city  of  the  living  God  ;  a 
lively  description  of  which  we  have.  Rev.  xxi. 
Its  wall  is  said  to  be  great  aiid  high :    It  has 
t'welve  gates.,  and  at  tlie  gates  twelve  angels  :  The 
dimensions  of  it  twelve  thousand  furlongs  ;  the 
hiulding  of  the  wall  of  jasper^  ajid  the  city  pure 
gold,  like  unto  clear  glass.     The  foundations  of 
the  wall  of  the  city  garnished  with  all  manner  of 
precious  stones.     The  frst foundation  jasper  /  the 
second  sapphire ;    the  third  a  chalcedony ;    tlw 
fourth  an  emerald,  &c.     Now  though  this  may 
more  immediatelv,  and  direct! v  refer  to  some 
more  glorious  state  of  the  church  on  earth  ;  yet 
I  reckon  it  is  described  in  terms  borrowed  from' 
the  triumphant  church,    to  which  they  more 
peculiarly  agree  ;  especially  when  it  is  said  of 
this  city,  that  nothing  there  enters  that  defileth, 
y.  27.  and  that  it  hath  no  need  of  the  sun,  nei- 
ther of  the  moon  to  shine  in  it,  adding,  the  glory 
of  God  doth  lighten  it,  and  the  Lamb  is  the  light 
thereof     licaven  seems  to  be  ultimately  meant, 
which  is  called  a  city,  and  a  city  that  has  foun- 
dations, whose  builder  and  maker  is  God,  Heb.  xi. 


216  OF  MEDITATION,  [CHAP.  H. 

10.  Where  the  place  of  imradiae  or  heaven  is, 
we  know  not,  nor  do  we  know  what  it  is ;  only 
we  may  conclude,  it  will  be  a  place  of  great 
glory  and  magnificence,  suitable  to  the  presence 
that  fills  it,  and  the  inhabitants  tliat  ])ossess  it : 
This  the  metaphors  in  general  import.  Nor  is 
it  unlikely  there  will  be  a  risible  Shcchinah  ; 
some  outward  sensible  display  and  manifestation 
of  God,  such  as  was  frequently  seen  in  the  ta- 
bernacle and  temple  of  old,  and  upon  the  mount 
of  transfiguration  :  The  glory  of  God  doth  lighten 
it,  V.  23. 

And,  O  my  soul !  how  great  a  pleasure  will 
it  afford,  not  only  to  behold,  but  dwell  in  this 
glory  !  Whe7i  the  queen  oj  Sheba  saxv  the  gran- 
deur and  magnificence  of  Solomon^ s  cow^t,  the 
house  he  had  built,  his  furniture,  7'elinue,  ^c.  she 
was  so  surprised,  that  it  is  said  she  had  no  spirit 
left  in  her,  1  Kings  x.  4,  5,  &c.  Hajypy  are  these 
thy  servants,  saith  she,  tJtat  stand  continually  he- 
fore  thee,  V.  8.  But  how  much  greater  enter- 
tainment may  we  expect  the  New  Jerusalem  will 
afibrd  !  What  a  paradise  will  that  be,  where  is 
the  throne  of  God  and  the  Lamb  !  where  the 
divine  Majesty  appears  in  the  fullest  light,  "and 
where  his  glory  dwells  ! 

2dly.  There  is  the  pleasure  ofthecempavy  :  It 
is  a  most  glorious  ])lace,  and  will  be  suitably  re- 
plenished :  In  pjaradise  is  the  general  assembly, 
the  cliurch  of  the  first-born,  an  innumerable  com- 
pany (f  angels,  &c.  Hcb.  xii.  23.  There  we  sliall 
sit  down  Vv'ith  Abraham,  Isaac,  and  Jacob  ;  with 
all  the  patriarchs,  prophets,  apostles,  martyrs, 
and  confessors,  in  the  kingdom  of  God  :  And  O  ! 
tlie  ravishing  delights  of  such  a  society  !  What 
sweet  counsel  will  the  saints  take  together! 
How  will  they  mingle  hearts  and  affections  [ 


SECT.  VIII.]  OF  MEDITATION.  217 

What  pleasant  lectures  will  they  read  on  the 
several  providences  they  passed  through  which 
concerned  the  church  and  themselves  more  par- 
ticularly !  We  shall  probably  hear  Moses  and 
Elias  (who  talked  with  Christ  in  his  transfigu- 
ration), hear  No(fh,  David,  and  others  report- 
ing, with  admirable  divine  comments,  the  history 
of  their  own  lives  and  experiences. 

Nor  Mill  the  angtds,  we  may  suppose,  refuse 
to  admit  us  to  tlie  intimacies  of  their  converse  : 
V\'Q  shall,  it  is  likely,  have  the  honour  and  satis- 
faction of  discoursing  with  them  about  their  em- 
bassies into  our  world  ;  hear  from  them  the 
])articular  services  they  did  us,  in  the  course  of 
their  ministry  tov/ards  us  :  How,  at  such  a  time, 
they  were  sent  to  succour,  support,  deliver,  to 
admonish  of  danger,  suggest  advice,  he.  And 
O  !  the  heaven  of  this  !  It  is  a  sort  of  heaven 
to  think  of  it  at  a  distance.  Socrates  comforted 
himself  when  he  came  to  die,  with  the  consider- 
ation that  he  should  go  to  Homer,  Hesiod,  and 
other  brave  men,  whom  their  character  had  en- 
deared to  him.  So  *  Tidlij,  O  pra'clarum  r//>w,*Desc- 
&c.  "O  blessed  day,*'  saith  he,  "  when  I  shall  go  neciutc. 
"  to  the  assembly  and  congregation  of  divine 
"  souls,  and  particularly,'*  as  he  adds,  "  to  my 
"  Cato  ;  when  I  shall  depart  from  this  puddle 
"  of  mankind  to  such  a  society !"  But  how 
much  more  excellent  and  glorious  the  aetus 
JideUum,  the  college  of  Christians  ?  How  much 
greater  the  satisfaction  it  will  afford  !  especially 
if  it  be  considered,  that  as  they  are  all  saints, 
so  they  are  altogether  saints  :  Saints  in  their 
complete  perfect  state  ;  free  of  all  infirmity ; 
among  whom  there  will  be  no  shyness,  distance; 
no  pride  or  selfishness  ;  no  vanity,  passion  ;  no 
remaining  corruption  to  alienate  minds,  or  taint 


213  OF  MEDITATION,  [CIIAT.  II. 

their  converse.  This,  O  my  soul !  thou  mayest 
expect  in  heaven  :  This  will  be  one  of  the 
pleasures  of  paradise.  At  death  thou  shalt  Idc 
gathered  into  ylbraham's  bosom,  and  live  in 
eternal  communion,  in  delightful,  nmtual  cm- 
braces  with  all  the  saints. 

3dly.  There  is  the  7)lea  sure  of  the  inxvard  state, 
viz.  a  state  of  consummate  grace,  and  full  con- 
formity to  God.  The  spirits  of  just  men  are  made 
perfect,  Heb.  xii.  23.  We  shall  be  like  him,  for 
*we  shall  see  him  as  he  is,  1  John  iii.  2.  Not  that 
we  shall  be  absolutely,  and  in  every  respect  like 
God.  It  were  bla3])hemy  to  suppose  that.  As 
none  is  good  but  God,  so  strictly  speaking 
none  is  holy,  just,  or  perfect,  but  God.  The 
excellencies  of  the  highest  angels  are  below, 
even  infinitely  below  those  of  the  divine  mind. 
Nor  will  all  the  saints  have  the  same  degrees  of 
perfection  in  heaven  ;  as  one  star  differeth  from 
anotJier  star  in  glory,  so  do  the  saints  in  tlieir 
resurrection  state,  and  consequent  blessedness. 
Their  advancement  and  happiness  hereafter  will, 
I  doubt  not,  be  different,  according  to  their 
different  improvements  in  grace,  holiness,  and 
usefulness  in  this  world. 

Nor  is  it  likely  their  perfection  will  be  simul 
€t  semel*,  all  at  once.  God  is  infinite,  abso- 
lutely perfect,  and  incapable  of  addition  and 
improvement :  But  it  is  not  reasonable  to  think 


*  Since  tlie  writing  of  this,  the  pious  and  ingenious  IMr. 
11  ails  lias  published  some  curious  and  entertaining  thoughis 
upon  the  saints  perfection  in  the  other  world,  and  has  offered 
very  probable  reasons  to  prove  that  it  admits  of  advances  and 
increase  ;  to  wiiom  I  refer  the  reader  for  farther  satisfaction  on 
?his  head,  and  on  other  subjects  touched  in  the  present  dis-o 
course. 


SECT.  VIII.]  OF  MEDITATION.  219 

the  saints,  even  in  paradise,  are  so  ;  that  they 
immcd'iatehj  arrive  at  the  highest  pitch  of  their 
attainments  :  It  is  not  hkely  they  shall  know  as 
much  of  God  and  liis  works,  the  very  moment 
or  hour  they  are  admitted  to  paradise,  as  tliey 
will  do,  after  they  have  been  contemplating  the 
glorious  objects  that  surround  them  myriads  of 
years  :  They  will  learn  the  song  of  Zion  better, 
understand  the  hallelujahs  of  heaven  better, 
when  they  have  been  for  ages  employed  therein, 
than  at  first.  By  beholding  the  blessed  God 
they  will  be  more  enlightened,  more  impressed ; 
have  their  hearts  more  enlarged,  and  be  pro- 
portionably  filled.  This  1  apprehend  to  be  the 
case,  not  asserting  that  it  is,  only  supposing 
that  it  may. 

In  the  mean  time,  every  saint  in  heaven  is 
perfect  and  happy  ;  perfectly  happy,  Heh.  xii. 
23.  Their  desires  are  bounded  and  satisfied,  so 
as  neither  to  grudge  another's  portion,  nor  as- 
pire with  uneasiness  after  an  higher  station.  In 
thy  presence  isfidlness  of  joy,  Psal  xvi.  idt.  This 
tiie  low^est  saint  in  heaven  finds  :  He  is  satisfied, 
each  one  is  satisfied  with  the  divine  likeness. 

In  short  the  souls  of  good  men  in  the  heavenly 
paradise,  shall  be  changed  and  transformed  into 
as  great  a  resemblance  of  God,  as  their  full  hap- 
piness requires.  Tlw  ncxv  man  is  noxv  renewed 
after  the  image  of  him  that  created  him.  Col.  iii. 
10.  That  is  the  pattern  and  exemplar.  But 
alas  !  how  far  do  we  fall  short  thereof!  The 
divine  work,  at  present,  is  at  best  but  a  rough 
draught,  that  has  little  of  the  beauties  of  the 
original :  But  in  ^;c7rr/('7i.';(?  it  shall  be  finished  ; 
there  shall  be  an  entire  rectitude  of  mind  ;  every 
faculty  be  suitably  adorned,  and  the  whole  soul 


^20  OV  MEDITATION.  [^CHAP,  IT. 

sliints  with  all  the  lustre  and  brightness  of  the 
divine  image. 

Particidarly  (just  to  glance  at  a  subject  copi- 
ous enough  to  fill  a  volume)  our  knowledge  will 
then  be  perfect  (in  the  sense  mentioned)  ;  we 
shall  be  ignorant  of  nothing  that  it  is  tit  for  us 
to  know,  and  that  concerns  our  happiness.  All 
those  sublime  and  more  difficult  points  of  reve- 
lation and  faith,  Avhich  now  puzzle  and  divide 
learned  men,  shall  be  cleared  up,  so  far  as  we 
have  any  interest  in  them  :  And  no  question, 
we  shall  wonder  at  our  former  ignorance,  and 
much  more  at  our  former  rashness  and  presump- 
tion. Our  knowledge  shall  be  extensive  ;  we 
shall  know  God  in  his  nature,  works,  provi- 
dences :  The  meanest  saint  will  be  able  then  to 
philosophize,  far  above  the  greatest  adept  in  the 
present  state  :  And  then  this  knowledge  will  be 
•clear,  distinct,  easy,  by  mtuitiov.,  as  it  were. 
As  we  now  know  but  little,  so  it  is  at  great  ex- 
pence  that  we  know  what  we  do.  We  first  re- 
ceive certain  principles,  which  are  as  the  foun- 
dations of  knowledge  ;  and  from  thence,  by  Aery 
tedious,  laborious,  and  often  very  uncertain 
conclusions,  we  proceed  to  other  truths  that  we 
apprehend  connected  with  them.  And  thus,  by 
degrees,  w-e  a-cquire  a  small  stock,  which  we  set 
up  witii,  and  ha\  e  the  vanity  to  call  wisdom, 
learning,  profound  learnhg !  though  in  reality 
it  is  little  better  than  a  collection  of  blunders, 
compared  with  the  light  of  the  other  world  : 
heaven  is  the  region  of  light,  pure  unclouded 
light ;  there  is  neither  labour  nor  mistake  at- 
tending th^ir  inquiries.  "  The  saints  will  then," 
as  one  speaks,  "  have  their  vestment  of  light, 
"  upon  as  cheap  terms  as  the  lilies  their  orna- 


SECT.  VIII.]  OF  meditation:.  221 

"  ments :  And  yet  Solomon,  in  all  liU  glonj  of 
*■'  wisdom  and  iiiiderstandiiig,  riY/,9  m)t  arrayed 
"  like  one  of  t  em.'' 

And  iis  knowlcdg'e,  so  love,  humility,  meek- 
ness, Hiibjection,  resignatio!i,  delight,  joy,  and 
every  other  grace  will  then  be  pcrtected.  There 
is  every  grace  without  any  mixture,  any  thing 
of  the  contrary  ailay  ;   The  king's  danglitcr  is  all 
glorious  xcithin.     There  the  s])0Lise  sltall  answer 
that  character  without  a  figure,  or  any  abate- 
ment in  the  interpretation,   'Tliouart  alljair,  mif 
love,  there  is  no  spot  in  thee.  Cant.  iv.  7.    Here, 
in  our  best  strains,  we  are  but  pressing  totvards 
the  mark.     Our  most  lively,  s-uccessfu.l  endea- 
vours in  religion,  are' but  a  vigorous  effort  to 
throw  off  a  dead  weight,  and  a  burden  of  cor- 
ruption ;  which,  alas  !  still   cleaves  to  us.     Iii 
2)aradise  this  struggle  will  be  over  ;  v/e  shall  then 
iiave  attained  full  perfection,  entire  happiness. 
This,  O  my  soul  \  is  heaven  ;  this  is  part  of  the 
pleasure  of  paradise.     Thou  wilt  then  view  thy- 
self in  all  theaccomplishraents  ofthe  divine  image. 
4thly.  There  is  the  pleasure  of  the  frame,  con- 
sequent upon  the  former.     The  heart  v/ili  be 
always  in  tune,  every  faculty  in  its   due  state 
and  posture  :  There  wall  be  no  jar  and  confusion 
within  ;  no  rebellion  in  the  inferior,  against  tlie 
superior  powers  ;  but  the  whole  soul  so  disposed, 
as  it  ought  to  be,  towards  God,  itself,  and  to- 
wards others  :  Never   disturbed  with   any  cor- 
ruptions, hurried  with  any  passions  ;    no  more 
clouds  in  the  mind,  or  tumult  in  the  affections  ; 
but  an  entire,  perfect  rectitude,  as  is  implied 
in  what  was  said  before.  And  who  can  estimate 
the  pleasure,  tlie  joy,  and  even  triumph,  that 
Hows  from  hence  ? 

Take  an  improved  Christian  in  his  best  frame, 


OF  MEDITATION.  [cHAP.  Ih 

when  most  serious,  solemn,  and  devout ;  the 
heart  enlarged,  following  hard  after  God,  the 
affections  set  on  things  above,  raised  to  the 
highest  pitch  he  ever  attains  ;  corruptions,  for 
the  present,  still,  and  laid  dead  at  his  foot ;  and 
suppose  this  frame  to  continue  for  a  day,  or  a 
week  :  Such  a  one,  for  the  time,  would  have  a 
little  heaven  of  it :  would  really  know  more  of 
heaven,  have  a  more  sensi])le  idea  of  paradise, 
than  the  most  artful  description  in  the  world 
could  convey  to  him  :  And  such  a  frame,  in  its 
perfection,  and  made  unchangeable,  is  the  very 
heaven  I  am  inquir  ng  after.  This,  O  my  soul ! 
is  paradise.  Here  thou  wilt  find  a  full  pleasure, 
an  entire  acquiescence  and  rest ;  beyond  v/hich 
thou  wilt  need,  or  desire  no  more.  Now  thou 
wilt  be  filled  with  that  rigliteovsness  thou  art 
thirsting  after.  Matt.  v.  6.  Now  thou  wilt  com- 
pletely enjoy  thyself,  and  thy  God,  and  therein 
be  happy  for  ever. 

5thly.  There  is  the  pleasure  of  the  ivork  and 
employment ;  though  here  I  find  a  vail  interpos- 
ing :  No  doubt,  but  the  soul,  as  it  is  essentially 
lite  and  action,  will  be  constantly  employed  in 
the  other  state,  and  that  with  suitable  comfort, 
and  pleasure  to  itself;  but  wherein,  or  how  it 
shall  be  employed,,  at  present  we  rather  guess 
than  know  :  It  is  probable,  the  exercise  of  divine- 
grace  will  be  part  of  our  work  in  heaven.  It  is- 
said  of  those  that  die  in  the  Lord,  fhat  theirLVorks 
follow  them,  or  follow  with  them,  llev.  xiv.  13,  i.  e, 
as  some  gloss  ;  their  works  go  along  with  them;  are 
continued  in  the  other  world  :  They  r£?5/^  indeed 
from  their  labours,  from  a  great  deal  of  their 
work  on  earth,  and  from  the  toil  and  troul)le  of 
all  of  it ;  but  part  of  their  work  here  will  remain 
so  hereafter.     As  for  instance,  here  we  contem- 


SECT.  VIII.J  OF  rJEDITATION.         v  22S 

|)late  God  :  This  we  shall  do  in  heaven,  thoiigli 
with  more  success  and  satisfaction.  Now  tt'c? 
knoxv  in  part,  then  that  xchich  is  in  part  shall  be 
done  away  :  Noxv  xce  see  thi^oitgh  a  glass  darkly, 
then  face  to  face  ;  we  shall  see  htm  as  he  is,  and 
know  as  ice  are  kmncn,  1  Cor.  xiii.  9,  10,  11. 
There  will  be  no  study  indeed  in  heaven,  such 
as  our  present  distant  iniperfcct  state  needs ; 
but  I  presume,  there  will  be  still  inquiry  ;  for  if 
the  angels  pry  and  look  into  divine  things,  for 
the  further  improvement  and  satisfaction  of 
their  minds,  as  the  apostle  intimates  they  do, 
1  Pet.  i.  12.  AVhy  should  we  think  the  saints 
will  be  above  searches  of  this  nature  ? 

Farther,  here  it  is  part  of  oiu'  work  to  resign 
ourselves  to  God,  subject  ourselves  to  him  ;  en- 
deavouring to  bring  our  hearts  under  the  awe 
and  influence  of  his  authority.  This  is  often 
done  by  us,  if  Christians,  with  great  seriousness 
and  solemnity  ;  and  yet,  after  all,  it  is  so  im- 
perfectly done,  that  v/e  still  find  cause  to  do  it 
over  again,  and  again  :  And  the  same  will  be 
our  work  in  heaven,  though  performed  Avith 
more  success.  Self-suJjjection  is  now^  our  desire, 
then  oiu'  attainment,  our  habitual  state  and  frame, 
which  yet  hinders  not  a  constant,  actual  resig- 
nation :  And  how  great  the  pleasu.re  of  this 
devout  persons  may  conjecture,  from  what  they 
find  and  feel  in  the  present,  imperfect  degrees 
of  it,  "  A  soul,"  says  *  one,  "  formed  into  an*  How, 
"  obediential  subject  frame  (xnz.  to  God),  what  ^{^^Jf^^- 
"  sweet  peace  does  it  enjoy  !  Every  thing  rests  ^  ^^''.^^ 
"  most  composedly  in  its  proper  place  :  a  bone 
"  out  of  joint  knows  no  ease,  nor  lets  the  body 
**  enjoy  any  :  The  creature  is  not  in  its  place, 
"  but  when  it  is  thus  subject,  is  in  subordina- 
"  tion  to  God  :  Bv  flvinc:  out  of  this  subordina- 


224  Ol'  MEDlTATlO>f.  [chap.  II > 

"  tion,  the  world  of  mankind  is  become  one 
"  great  disjointed  body  ;  full  of  weary  tossings, 
"  unacqiiai?ited  with  ease  or  rest :  That  soul, 
"  that  is  but  in  a  degree  reduced  to  that  blessed 
"  state  and  temper,  is,  as  it  were,  in  a  new 
"  world  :  So  great  and  liappy  a  cliange  does  it 
"  now  feel  in  itself.  But  when  this  transfbrm- 
"  ation  shall  be  completed  in  it,  and  the  will 
"  of  God  sliail  be  no  sooner  known  than  rested 
"  in,  with  a  complacential  approbation  ;  and 
*'  every  motion  of  the  first  and  great  Mover 
"  shall  be  an  efficacious  law,  to  guide  and  de- 
"  termine  all  our  motions;  and  the  lesser  wheels 
"  shall  presently  run^  at  tlie  first  impulse  of  the 
"  great  and  master-wheel,  without  tlie  least  rub 
"  or  hesitation  :  When  the  law  of  sin  shall  no 
"  longer  check  the  law  of  God  ;  when  all  the 
"  contentions  of  a  rebelhous  flesh,  all  the  coun- 
"  terstrivings  of  a  perverse,  ungovernable  heart 
*'  shall  cease  for  ever  ;  O  !  inconceivable  bless- 
"  edness  of  this  consent,  the  pleasure  of  this 
"  joyful  harmony,  tliis  peaceful  accord  !"  This 
a  Christian  is  aspiring  after  here  on  earth  : 
This  he  is  essaying  and  attempting,  thougJi  witli 
great  disappointment.  Well,  in  heaven  he  v/iil 
be  employed  the  same  way  ;  only  without  the 
veluctancy  and  opposition  of  a  carnal  mind  :  He 
is  now  7^esignifig,  then  he  shall  be  resigned.  He 
now  says.  Lord,  /  xvould  be  thine  ;  then  he  can 
say,  /  am  thine,  fidlij  thine  ;  all  former  enmity 
being  removed,  and  the  heart  wrought  up  to  an 
unreserved  absolute  subjection  and  obedience  to 
tlic  great  God.  This,  O  my  soul !  is  the  work 
of  heaven  ;  here  the  joy  of  heaven. 

Farther,  it  is  our  work  here  to  love  God,  to 
delight  in  him  :  And  surely  this  will  not  cease 
in  heaven  ;  the  apostle  assures  us  of  the  contrary. 


SECT.  VIII.]  OF  MEDITATION.  225 

1  Cor.  xiii.  8.  Love  is  an  heavenly  grace,  and 
the  exercise  of  it  will  be  the  business  of  heaven  ; 
tvill  be  htaven.  "  *  Love,"  says  the  foremen-* 1 1)'<^' 
tioned  great  author,  "  is  an  eminent  part  of  the  i*^i* 
"  likeness  of  God  in  his  saints  :  It  is  an  excel- 
"  lency,  considered  either  in  its  original,  or 
"  copy,  made  up  of  'pleasantness.  Love  to  a 
"  friend  is  not  without  high  delight ;  especially 
"  when  he  is  present  and  enjoyed.  Love  to  a 
"  saint  risetii  higher  in  nobleness  and  pleasure. 
"  It  is. now  in  its  highest  improvement,  in  both 
"  these  aspects  of  it.  Now  does  the  soul  take 
"  up  its  stated  dwelling  in  love,  even  in  God 
"  who  is  love :  and  as  he  is  love,  it  is  now  in- 
*'  closed  and  encompassed  with  love,  conversant 
"  in  the  proper  region  and  element  of  love ; 
"  the  love  of  God  is  now  perfected  in  him  ; 
*'  that  love,  which  casts  out  tormenting  fear  : 
"  So  that  here  is  pleasure  without  mixture. 
"  How  naturally  will  the  blessed  soul  now  dis- 
*'  soh'e  and  melt  in  pleasure  ;  it  is  nov/  framed 
"  on  purpose  for  love-embraces  and  enjoyments! 
*'  It  shall  now  love  like  God,  as  one  composed 
"  of  love  ;  it  shall  no  longer  be  its  complaint 
"  and  burden,  that  it  cannot  retaliate  in  this 
"  kind,  that  being  beloved,  it  cannot  love.'* 
Love,  as  it  includes  high  estimation  and  reve- 
rence of  God,  steady  adherence  to  him,  a  de- 
lightful view  of  his  perfections  and  excellencies  ; 
an  approving,  with  applause,  his  providences, 
government,  and  all  his  w^ays  ;  this,  I  doubt 
not,  will  be  the  soul's  exercise  in  heaven ;  it 
will  almost  lose  itself,  as  I  may  say,  in  the  con- 
templation of  these  things  ;  for  ever  admiring 
the  wisdom  and  excellency  of  the  author.  Here, 
O  my  soul !  will  be  thy  heaven  ;  hence  joy  un- 
speakable, and  glorified. 


226  ^f  MEDITATION*  [cHAP.  tU 

Again,  Here  we  are  often  employed  in  wor- 
ship ;  which  indeed  is  the  most  nol)le,  honour- 
able service  we  are  capable  of;  the  glory  and 
distinction  of  our  nature.  All  thy  xvorks  shall 
praise  thee,  thy  saints  shall  bless  thee,  Psal.  cxlv. 
10.  And,  we  need  not  question,  this  shall  con- 
tinue our  w^ork  in  heaven:  Hence  heaven  is  called 
a  church,  Heb.  xii.  23.  And  John,  in  his  vision, 
represents  the  members  tliereof,  as  not  resting 
night  nor  day,  saying.  Holy,  holy,  holy,  Lot^d 
God  Almighty  ;  as  casting  their  croxcns  before  the 
throne,  and  worshipping  him  that  lives  for  ever  and 
ever.  Rev.  iv.  8.  10.  They  agnize  and  acknow- 
ledge his  perfections,  giving  him  the  glory  of 
his  attributes,  providences,  grace,  i^c.  And 
liow  delightful  may  we  suppose  their  worship  ! 
how  entertaining  to  tlie    mind  !     There  is  no 

O 

2)leasure  on  earth  like  that  of  worship ;  even 
now,  when  the  heart  is  in  frame,  in  our  low 
manner :  But   then  it  will  be  always  so,  and 
much  more  so  ;    the  object  ever  present ;  the 
mind  filled  with  the  glories  of  it ;  and  all  the 
faculties  exerted  in  the  inward  acts  of  love, 
praise,  resignation,  e^c.  and  these,  it  may  be, 
outwardly  expressed,  in  a  way  suitable  to  that 
state.     Let  me  only  add,  that  as  the  imperfec- 
tion of  all  our  services  and  worship  shall  be  done 
away;  so  such  service  as,  in  this  life,  imply 
imperfection,  shall  cease  then  :    There  will  be 
no  confession  or  contrition  ;    no  humiliation  in 
paradise.     All  works  of  this  nature  are   calcu- 
lated for  the  present  meridian ;   a  state  of  sin 
and  sorrow.     Here  ive  soxo  in  tears,  but  there 
ice  shall  reap  in  joy.     Our  })resent  complaints 
shall  be  turned  into  songs  of  praise,  and  our 
notes  of  grief  into  triumphant  hallelujahs  ! 
Again,  I  doubt  not  we  shall  be  employed  in 


sCCt.  VIII.]  dF  MEDITATICJI^.  ^27 

mutual  converse  with  our  fellow-saints  ;  and  -it 
is  probable  with  the  angels  too  j  comparing 
notes  with  one  and  another  ;  conversing  some- 
times with  the  patriatrks  and  propJiets  ;  some- 
times v/ith  the  apostles  and  martyrs  ;  sometimes 
with  our  old  dear  friends  and  acquaintances ; 
ministers,  Christian  brethren,  8^c,  discoursing 
with  them  of  former  passages  here  on  earth,  a!4 
well  as  of  the  present  enjoyments  of  heaven. 
This,  O  my  soul !  and  such  like,  will  be  thy 
business  in  the  other  world,  \\\  the  paradise  of 
God  :  Thou  wilt,  it  is  probable,  be  everlastingly 
employed  in  some  such  way  as  this.  And  was 
there  nothing  more,  methinks,  this  alone  would 
be  enough  of  itself  to  create  a  paradise  ! 

What  pleasure  do  we  sometimes  find  now  in 
the  work  of  God  !  in  any  little  service  that  we 
have  reason  to  think  is  accepted  of  Gcd  ;  and  in 
which  we  have  the  testimony  of  conscience,  that 
it  is  well  designed  !  How  grateful  is  praise  and 
prayer,  even  with  fasting  and  tears,  if  the  heart 
be  engaged  !  If  God  touch  our  tongue  with  a 
coal  from  his  altar ;  how  ready  to  cry  out,  on 
such  encouragement,  Here  am  I,  send  me  ; 
even  though  the  errand  itself  be  difficult  and 
ungrateful !  But,  O  the  pleasure  of  heaven  ! 
How  great  the  joy  and  delight  of  our  work  there! 
when  we  shall  never  miscarry  in  it ;  never  have 
an  uncomfortable  reflection  upon  it ;  never  suf- 
fer the  reproach  of  conscience,  as  having  been 
careless  or  unfaithful.  In  a  word,  when  every 
service  will  be  performed  with  perfect  integrity 
and  all  suitable  affection  ;  and  God  himself  pre- 
sent therein,  crowning  all  with  his  favour  and 
smiles.  O  !  may  I  be  better  acquainted  with 
this  work  here  on  earth  ;  and  itiay  it  be  my  ever- 
lasting work  in  heaven  ! 

q2 


228  OF  MEDiTATION.  []CHAP.  If. 


A  fourth  Meditatio7i  on  Heaven. 

6thly.    1  HERE    is   the    pleasure  of   the  heaiifc 
rision,  as  it  is  generally  called  ;  that  is,  of  seeing 
and  enjoying  God.     What  this  includes  at  pre- 
sent, we  know  not :  but  the  scripture  not  only 
signifies  that  we  shall  see  him,  but  that  there  is  a 
felicity  and  happiness  wrapt  up  in  it,  1  John  iii. 
2.    We  shall  have  such  a  sight  of  the  divine 
-  Being,  as  will  transform  tlie  soul  into  its  like- 
ness J  we  shall  be  like  him,  for  we  shall  see  him  as 
he  is.  The  clear,  distinct,  more  immediate  view 
we  shall  have  of  the  blessed  God  in  paradise, 
will  powerfully  impress  and  transform  the  mind  ; 
leave  upon  it  the  very  image  of  the  object:  And 
who  can  tell  how  much  it  will  raise,  entertain 
and  delight  ?  When  Moses  had  that  interview 
wath  God  in  the  mount,  was  admitted  into  his 
nearer  presence,  it  is  said,  his  face  shone  ;  there 
was  an  heavenly  lustre,  somerays  of  divinity  deriv- 
ed to  him,  insomuch,  that  he  was  forced  to  put 
on  a  vail,  when  he  conversed  with  the  people, 
Md'od.  xxxiv.  SO.  35.     Nor  is  it  an  improbable 
conjecture,  that  this  extraordinary  manifestation 
of  God  to    him  was    a   means    of   sustaining 
and  supporting  his  spirits,  through  liis  fast  of 
forty  days.     He  had  then  meat  to  eat  that  the 
world  knew  not  of  r  Ihejoij  of  the  Lord  was  his 
strength ;  which,  for  that  time,  set  him  so  far 
above  the  necessities  of  tlie  body,  that  he  sub- 
sisted without  food  or  sleep.     And,  O  my  soul  I 
will  not  the  presence  of  God  in  heaven,  fully,, 
immediately,  and  for  ever  enjoyed,  have  a  more 
glorious  influence  !  How  delightful  is  that  short 
taste  of  the  divine  presence,  lioly  men  are  now 


SECT.  VIII.]  OF  MEDITATION'-  229 

and  then  favoured  with  here  on  earth!  How  do 
tlicy  triumph  in  it !  If  he  lift  up  the  light  of  his 
countenance  upon  them,  tliey  are  ready  to  pity,  I 
liad  ahnost  said,  iiisult  the  poor  worldling,  PsaL 
iv.  0",  7.  V)\\t  O !  the  pleasures  of  paradise, 
when  we  shall  dwell  in  his  presence  for  ever ; 
never  more  complain  of  an  interposing  cloud, 
or  suffer  an  eclipse  ;  but  have  his  light  and  fa- 
vour filling  the  mind,  and  invigorating  every  fa- 
culty. This,  O  my  soul !  is  heaven  ^  in  his  pre^ 
sence  is  fulness  of  joy,  Psal.  xvi.  ult. 

7thly.  There  is  the  pleasure  of  being  tdth 
Christ ;  of  conversing  and  enjoying  our  glorified 
Redeemer :  This  we  may  with  confidence  ex- 
pect :  Where  I  am,  there  shall  my  servant  he, 
John  xii.  26.  And  again,  John  xvii.  24.  Father, 
I  xvill,  that  they  n^hom  thou  hast  given  me,  be  with 
me  where  I  am,  that  they  may  behold  my  glory 
which  thou  hast  given  me.  We  shall  see  him  in 
his  exalted  state,  in  his  glorious  resurrection 
body :  see  him  upon  his  throne,  incircled  with 
angels,  and  worshipping  saints  ;  receiving  the 
honour,  and  marks  of  distinction  due  to  him. 
And  who  can  estimate  the  pleasure  of  this  ? 
"  Was  I  only  admitted,  says  one,  to  look  in 
"  witliin  the  vail,  and  behold  my  Lord  sur- 
"  rounded  with  all  his  glory,  it  would  be  a  mar- 
"  vellojus  consolation  to  rae,  though  I  were  sure 
"  never  to  partake  of  it."  But  granting  this  to 
be  too  high  a  flight,  we  may  be  certain,  the  view 
of  his  glory,  with  interest  and  participation,  will 
greatly  entertain.  When  Peter  had  a  short  spe- 
cimen of  it  in  the  mount,  he  cries  out.  It  is  good 
to  be  Jtere,  Matt.  xvii.  4.  Shall  we  not  much 
more  say  thus  of  heaven,  when  we  behold  his 
fuller  glory,  and  are  admitted  to  converse  with 
Iiim  in  that  glory  j  yea,  are  glorified  with  him .? 


230  OF  MEDITATION.  [CHAP.  II. 

It  may  be,  we  shall  hear  Christ  himself  com- 
menting upon  his  own  work,  displaying  the 
wonders  of  his  grace  and  love.  However,  we 
shall  see  the  work  finished ;  see  him  possessed 
of  the  joy  that  was  once  set  before  him,  share 
with  him  in  that  joy.  Enter  thou  into  the  joy  of 
till)  Lord,  Matt.  xxv.  21.  Shall  sit  dozen  with 
him  in  his  thro7ie  of  ^lory.  Rev.  iii.  21. 

8thly.  There  is  the  i^leasiire  of  revierci?7g  and 
looking  back  upon  the  foimer  state.     This,  no 
question,  will  be  an  ingredient  in  heaven,  and 
contril^ute  to  the  happiness  of  it:  Son,  remember y 
says  Abraham  to  the  rich  man  in  hell,  Luke  xvi. 
25.  In  the  other  world  they  will  remember  past 
transactions.     The  saints  will  ronember,  with 
unspeakable  affection,  and  devout  resentment, 
the  former  things  ;  in  their  ignorance,  enmity, 
and  distance  from  God  ;  before  he  called  them 
by  his  grace  :  Remember  the  sin,  folly,  and  dan- 
ger of  their  unconverted  state  ;  the  methods  of 
divine  providence  and  grace  in  recovering  them 
to  liimself:  Remember  the  admonitions,  warnings, 
convictions  they  had,  and  the  blessed  issue  of  all 
at  last.    With  what  transport  will  they  be  ready 
to  say  as  the  apostle,  1  Tim.  i.  13.    /  xvas  before, 
a  blucpi/eyner,  injurious,  a  drunkard,  a  swearer, 
carnal,  earthly,  sensual,  a  companion  of  fools,  &c. 
but  I  obtained  mercy  :  In  me  God  shewed  forth 
all  long-sufiering  and  patience.     And  O !  hov/ 
will  this  strike  their  affections,  excite  their  love, 
praise,  and  gratitude  :   Make  them   cast  down 
their  crowns  beibre  the  throne,  and  fill  them 
with  admiration  and  joy  for  ever !  'J'hey  will  re- 
member the  difficulties  and  trials  they  passed 
through ;  tlie  temptations  and  tears  that  befel 
them  ;  Remember  their  praying,  weeping,  fast- 
ing, their  conflicts  and  fears  j  their  supports,  re- 


SKCT.  VIU.  OF    MEDITATION.  231 

lieti,  deliverances,  and  for  ever  ijdore  the  \vi.-> 
dom,  mercy,  and  grace  of  providence  in  its  con- 
(Uict  towards  them.  In  short,  all  the  scenes  of 
lile  will  often  open  before  their  eyes  ;  they  will 
reuiembcr  what  tliey  Avere,  where  they  were ; 
view  tliemsehes  upon  the  precipices  from 
whence  they  were  so  often  saved,  and  season- 
ably' rescued  ;  even  snatched  as  ^firebrands  out  of 
the  fire.  O  !  my  soul !  how  grateful  this  remenir 
brance,  how  entertaining  !  It  will  not  only  sup- 
ply thy  songs,  but  increase  thy  joys,  and  give 
relish  to  the  other  delights  q)l  paradise. 

Nor  is  it  unfit  to  su})pose  that  there  will  be  a 
comparison  between  the  former  condition  and 
state  in  earth,  and  the  present  happy  state  and 
frame  in  heaven.  Thou  wilt,  O  my  soul!  be 
apt  thus  to  reason  with  thyself;  "  *  I  that  did'^How, 
"  sometimes  bear  the  accursed  image  of  the  ^^^' 
"  prince  of  darkness,  do  now  partake  of  the 
"  holy,  pure  nature  of  the  Father  of  lights.  I 
"  was  a  mere  chaos,  an  hideous  heap  of  defor- 
"  mity,  confusion,  and  darkness :  But  he  that 
"  made  light  to  shine  out  of  darkness,  shined 
*'  into  me,  to  give  the  knowledge  of  his  own 
"  glory,  in  the  face  of  Jesus  Christ ;  and  since 
"  has  made  my  way  as  the  shining  light,  shining 
"  brighter  and  brighter  unto  this  perfect  day. 
"  I  was  a  habitation  for  dragons,  aeageofnoi- 
"  some  lusts :  After  I  began  to  live  the  spiritual 
"  new  life,  how  slow  and  faint  was  my  progress  , 
"  towards  perfection  !  how  indisposed  did  I  find 
"  myself  to  the  proper  actions  of  that  life !  to 
"  go  about  any  spiritual  work  was,  too  often,  as 
"  to  climb  an  hill,  or  strive  against  the  stream  ; 
"  or  as  an  attem})t  to  fly  without  wings  :  How 
''  listless  to  these  things  !  how  lifeless  in  them! 
*'  impressions  niiide,  how  quickly  lost!  gracious 


232  OF  MEDITATION.  [CHAP.  II. 

"  frames,  how  soon  wrouglit  ofF  and  gone  !  clia- 
"  racters  of  glory  rased  out,  and  overspread  with 
''  earth  and  dirt !  But,  O  my  soul  1  divine  com- 
*'  liness  hath,  now  at  length,  made  me  perfect : 
"  The  glory  of  God  doth  now  clothe  me ;  they 
"  are  his  ornaments  I  w^ear  :  He  hath  now  per- 
"  fectly  mastered  the  enmity  of  my  heart ;  I  am 
"  all  spirit  and  life  ;  I  feel  myself  disburdened 
"  and  unclogged  of  all  the  heavy,  oppressive 
"  weights  that   hung  upon   me  ;    no  body  of 
"  death  doth  now:  incumber  me  ;  no  deadness 
"  of  heart ;  no  coldness  of  love  ;  no  aversion 
"  from  God  5  no  sensual  inclinations  or  atfec- 
"   tions ;   no  sinful  division  of  heart  between 
"  God  and  the  creatures  ;    he  hath  now  the 
*'  whole  of  me ;  I  enjoy  and  delight  in  none 
"  but  him.     O  blessed  change  1  O  happy  day  ! 
"  This  is  that  I  longed  andlabcuredfor;  w^hich 
"  I  prayed  and  waited  for  ;  which  I  so  earnestly 
"  breathed  after,  and  restlessly  pursued.    What 
*  Ibid. p."  would  *  I  once  have  given  tor  a  steady,  abid- 
1S4.        "  ing  frame  of  holiness!  for  an  heart  constantly 
"  bent  and  biassed  towards  God  !  constantly  se- 
"  rious,    constantly   tender,    lively,   watchful, 
"  heavenly,  spiritual,  meek,  humble,  cheerful, 
"  self-denying !  how  have  I  cried,  striven  for 
"  this,  to  get  such  an  heart,  such  a  temper  of 
"  spirit !  And  now,  O  my  soul  1  thy  desires  are 
"  crowned  and  accomplished  ;  thou  now  Jullij 
"  art  Xihat  thou  once  fain  icoiddest  have  been." 

In  this  manner,  we  may  suppose,  the  soul  in 
heaven  will  review  its  former,  and  contemplate 
its  present  self  j  comparing  the  one  with  the 
other ;  present  lights  with  former  darkness ; 
present  purity,  brightness,  life,  with  former  en- 
mity, corruption  and  dross  ;  surveying  the  con- 
duct of  sovereign  wisdom  and  grace,  approving 


SECT.  VIII.]  OF  MEDITATION.  233 

and  applauding  every  step  of  Providence,  and 
recanting  ibrmer  censures.  O  !  Now  I  see,  says 
the  soul,  the  kind  design  of  my  God  and  Father, 
in  his  severe  (as  I  once  thought  them)  dispensa- 
tions towards  me  ;  now  I  see  God  is  true  to  his 
word ;  all  things  have  wrought  together  for 
good ;  M  hat  he  was  doing  once^  I  understood 
not ;  but  now  I  know  :  To  tJie  King  eternal,  im- 
mortal, be  honour  and  glory  for  ever  and  ever. 
This,  O  my  soul !  will  be  part  of  thy  heaven, 
■  one  of  the  streams  of  jjaradise,  w^here  thou  wilt 
bathe  and  refresh  thyself  for  ever ! 

9thly.  There  are  several  additional  pleasures, 
which  will  accrue  to  the  saints  after  tlie  resur- 
rection, and  in  the  final  state  ;  partly  introduc- 
tory to  their  happiness,  and  partly  constitutive 
of  it;  as  the  coming  of  their  Lord  in  his  Shechi- 
nah  and  glory :  they  now  love  his  appearing,  2 
Tim.  iv.  8.  Then  they  shall  enjoy  it,  and  tri- 
umph in  it ;  when  he  appears,  they  shall  appear 
mth  him  in  glory.  Col.  iii.  4.  He  shall  descend 
from  heaven  xdth  a  shout,  xvith  the  voice  of  the 
archangel,  andxiith  the  trump  of  God,  &c.  and  he 
mil  bring  them  tvith  him,  1  Thess.  iv.  16.  He 
will  come  in  the  clouds,  and  every  eye  shall  see 
him.  But  O !  the  transports  and  extasies  of 
joy  this  will  occasion  to  his  redeemed,  saved 
ones.  Farther,  there  is  the  pleasure  and  com- 
fort of  the  resurrection  body,  with  ail  its  orna- 
ments and  beauty  ;  of  the  future  judgment,  the 
process  of  that  solemn  day,  in  which  the  saints 
shall  be  first  acquit,  and  then  be  assessors  with 
their  Lord,  viewing  and  applauding  the  wisdom 
and  equity  of  his  proceedings  ;  and  sealing,  as  I 

may  say,  his  sentence  with  their  Amen. There 

is  the  pleasure  of  their  solemn  enthronement  and 
coronation  ;  after  which  they  enter  into  the  joy 
of  their  Lord,  Matt.  xxv.  21. 


234r  Of  MEDITATIOX.  [CIIAP.  II. 

lOthly,  and  lastly.  All  this  felicity  is  eternal  : 
They  have  an  eternal  heaven,  an  eternal  para- 
dise;  as  they  have  an  ed-ceedhig,  so  an  eternal 
'si'etght  of  glory,  2  Cor.  iv.  17.  IVie  inheritance 
there  is  undejiled  andfadeth  not  a'wai/,  1  Pet.  i.  4. 
Here  our  joys  are  but  a  taste,  and  how  tran- 
sient !  If  we  have  a  little  of  heaven  in  our 
frame,  and  it  pleaseth  God  now  and  then  to 
shine  upon  the  soul  with  light  and  comfort,  how 
scon  is  it  over !  If  we  get  upon  the  mount,  we 
must  presently  come  down  again  ;  mix  with  the 
world,  feel  its  vanity  and  sorrow  :  But  in  para- 
dise there  Avill  be  no  vicissitudes,  no  change  of 
state  or  frame  ;  no  loss  or  diminution  of  happi- 
ness ;  the  gulf  is  fixed,  and  the  state  eternal : 
At  thy  right  hand  are  pleasures  for  evermore, 
Psal.  xvi.  2dt, 

And  this,  O  my  soul !  is  heaven  ;  this  is  pa- 
radise, i.  e.  this  is  part  of  it :  ^^.u't  of  the  joy  and 
blessedness  thou  art  waiting  and  hoping  for  :  it 
is  a  part,  I  say,  though  but  a  small,  a  very  small 
part:  These  are  unspeakable  tvords,  inconceivable, 
miutterable  glories  belonginjg  to  that  world  ; 
which  even  an  angel  may  ?iot,  cannot  unfold  to 
us  :  If  thou  art  so  happj-  as  to  arrive  there  at 
last,  and  be  one  of  the  possessors,  thou  wilt  find 
thyself  agreeably  surprise<l,  and  have  reason  fo 
say  with  the  queen  qfSheha,  It  rcr/.y  a  true  7xport 
that  I  heard  in  mine  oxen  land,  though  /  believed 
not  the  zvords,  &c.  heard  on  earth  j  true  as  to  the 
substance  of  this  blessedness,  but  behold,  the  half' 
5xw,5  not  told  me,  1  Kings  x.  6,  7.  Lord,  help  me 
to  believe  the  words,  and  man  I  come,  and  my 
eyes  see  it! 


SECT.  VIII.]  OF  MEDITATION.  235 


A  fifth  Meditation  on  He  a  vex. 

liow  glorious  a  state  this!  Who  would  iiof 
say,  Let  thij  servant  depart  in  peace^  and  see  tin/ 
salvalion  :  but  let  me  a  little  examine  the  evi- 
dences of  it.  These  arc  not  vain  words,  they  are 
my  life;  here  is  my  hope  and  happiness,  myall: 
And  it  inlinitely  concerns  me  to  be  on  sure  ^ 
grounds,  I  sliall  therefore  stop  a  while,  and 
review  the  arguments  that  may  assist  and  estab- 
lish my  faith  herein.  Now  that  there  is  a  state 
of  after-blessedness,  such  a  state  as  has  been  de- 
scribed here,  called  paradise,  may  appear  from 
three  sorts  of  arguments  ;  rational,  divine,  and 
sensible.  I  shall  begin  with  the  first,  the  ratio- 
nal, or  moral  arguments.     And 

1st.  It  may  be  argued  from  the  nature  and  ex- 
cellency of  the  human  soul,  which  is  a  spiritual, 
immaterial  substance;  we  feel  in  ourselves  some- 
thing that  iniderstands,  reasons,  and  wills ;  which 
can  act  spontaneously ;  can  chuse  and  refuse, 
and  is  the  subject  of  various  passions ;  as  love, 
hope,  *  fear,  desire,  grief,  joy,  ^r.  All  which 
are  so  different  from  all  the  properties  of  matter, 
which  we  are  acquainted  with,  that  we  must 
conclude  they  have  a  subject  essentially  different 
from  matter.  It  was  never  yet  proved,  nor  I 
presume  can  be  proved,  that  matter  is  t  capable 


*  Vide  Sherlock  on  the  immortality  of  the  soul  ami  future 
stale,  -p.  50,  &c. 

t  Several  have  undertaken  to  demonstrate  tliat  matter  is  not 
capable  of  thought.  An  ingenious  attempt  to  this  purpose  may- 
be seen  in  Mr.  Dl'.ton  on  the  resurrection  of  Christ  in  the  Ap- 
pendix^ 


\ 


►6  OF  MEDITATION.  [cHAP.  II. 

of  thought :  If  any  pretend  it  may  be  refined  to 
tliat  degree,  as  to  be  capable  of  thinking,  it  is 
enough  to  say,  all  the  matter  we  know  of  is 
wholly  lifeless  and  inactive,  can  neither  move  it- 
self nor  think.  Consequently  we  may  infer,  that 
the  thinking  principle  within  us  is  distinct  from 
matter :  And  this  affords  a  good  argument  of  the 
soul's  immortality  ;  if  it  be  not  matter  or  body, 
it  dies  not  with  the  body  :  All  material  composi- 
tions, such  as  human  bodies  are,  may  be  dis.- 
solved  by  the  separation  of  their  parts ;  but  that 
which  has  no  parts,  no  extension,  is  corruptible, 
it  cannot  be  dissolved  by  any  natural  cause  ;  it 
may,  indeed,  be  annihilated  by  the  will  and 
power  of  God,  from  whence  it  had  its  first  being. 
But  when  God  has  created  an  immortal  nature, 
that  nothing  can  destroy,  but  his  own  immediate 
power,  as  it  is  an  absolute  security  against  a  na- 
tural death  and  dissolution,  so  it  is  an  argument 
God  never  intends  to  annihilate  it. 

2dly.  Add  to  this  the  excellent  capacities  and 
powers  of  the  soul ;  how  admirable,  how  divine, 
and  even  God-like  a  being  is  the  human  mind ! 
Whoever  views  it  in  its  several  faculties,  as  un- 
derstanding, will,  memory,  <^t.  must  own  it  de- 
signed to  immortality  :  To  which, 

3dly.  I  may  subjoin,  that  the  souls  of  good 
men  are  in  a  state  of  improvement,  continually 
advancing  towards  perfection  ;  they  are  pressing- 
forwards  towards  the  mark.     If  the   Christian 
compare  himself  at  fifty  or  sixty,  with  what  he 
was  at  fifteen  or  tv/enty,  how  great,  ordinarily. 
Site?--   the  diflerence  !  *  And  even  when  the  body  de- 
;''"'        cays,  and  its  pleasures  become  insipid,  the  soul 
^'^"''"        is  often  in  the  liTiost  flourishing  state  ;  wisdom, 
coimsel,  piety,  and  devotion,  are  the  glory  of 
age.     And  sliall  we  imagine,  that  after  the  soul 


40t 


SECT.  VIII.]  OF  MEDITATION.  2S7 

has  attained  to  the  greatest  state  of  improve- 
ment it  can  in  the  body,  it  shall  fall  into  no- 
thing I  Does  not  this  look  rather  like  a  state  of 
probation  and  trial  for  another  life ! 

4thly.  It  is  an  argument  to  the  same  purpose, 
that  good  men  find,  in  themselves,  ardent  de- 
sires after  immortality  ;  indeed,  these  desires  are 
universal,  planted  in  the  minds  of  all  mankind. 
It  is  shocking  to  himian  nature  to  think  of  losing 
all  being ;  and  after  a  few  years  of  such  a  life  as 
tliis  in  the  body,  be  reduced  to  nothing  :  But  in 
good  men  these  desires  are  more  steady  and  vi- 
gorous. Wc  that  are  in  this  tabernacle,  says  the 
apostle,  do  groan,  earnestly  desiring  to  he  clothed 

upon that  mortality  may  be  swalloxved  up  of 

Ife,  2  Cor.  v.  4.  And  shall  we  suppose  that 
God  will  defeat  the  expectations  he  is  the  author 
of?  That  he  has  wrought  in  our  very  nature  a 
strong  and  powerful  principle  in  vain,  and  to  no 
purpose  ;  which,  with  respect  to  good  men  es- 
pecially, only  serves  to  delude  and  cheat  them  ? 

.5thly.  The  governing  wisdom  and  justice  *  of 
God  requires  there  should  be  a  state  of  after- 
retribution  :  It  is  certain  these  perfections  are 
not  sufficiently  displayed ;  do  not  appear  in 
proper  lustre  and  glory,  in  the  present  adminis- 
tration of  things  :  and  indeed,  if  we  look  no  far- 
ther than  this  world,  there  lie  objections  against 
them,  not  easily  to  be  removed.  What  would  be 
thought  of  a  prince,  who,  in  the  usual  course  of 
his  government,  distinguisheth  his  worst  subjects 
(habitual  enemies  to  public  peace,  and  rebels  to 


*  I  resume  some  things  touched  before,  that  the  main  heads 
of  evidence  being  collected,  and  shewn  in  view,  may  appear  in 
their  greater  strength. 


238  OF  MEDITATION*.  fcHAr'.  H, 

their  sovereign)  with  honours,  preferments,  and 
all  possible  marks  of  favour ;  whilst  the  peace- 
able, virtuous,  and  good,  are  not  only  over- 
looked, but  left  to  be  insulted  ?  Could  he  be 
thought  a  wise  governor  ?  Would  he  not  rather 
fall  under  contempt  and  censure,  as  proceeding 
contrary  to  all  the  maxims  of  equity  and  pru- 
dence ?  And  shall  we  impute  this  to  the  blessed 
God,  which  would  be  a  reproach  to  a  creature, 
that  has  but  a  shadow  of  his  excellency  and  per- 
fection ?  And  yet,  if  there  be  no  other  state,  I 
see  not  how  we  shall  be  able  to  \indicate  his  go- 
vernment ;  Iiow  it  is  possible  to  account  for  the 
methods  of  present  providence  towards  good  and 
bad,  without  taking  in  future  prospects,  and  al- 
lowing future  rewards  and  punishments.  How 
often  do  we  see  that  the  best  men  have  the  hard-* 
est  measures  in  this  life  ?  The  great  apostle,  St* 
I^aul,  was  a  prisoner  bound  with  a  chain,  whilst 
Nero,  vile  to  a  proverb,  was  an  emperor  sitting 
upon  his  throne  :  The  sensualist,  in  the  parahk^ 
we  hnd  clothed  in  purple  and  ftne  linen ;  whilst 
the  saint,  dear  to  God  and  the  care  of  angels, 
lai)  at  his  gate  full  of  sores.  And  thus  it  has  aU 
ways  been  more  or  less :  They  are  iingodlij,  saith 
the  psalmist,  a'/?o  prosper  in  the  xcorld,  that  in-^ 
crease  in  riches.  Psalm  ixxiii.  1 2.  But  as  for  him- 
self he  complains,  That  all  day  long  he  was 
plagued  and  chaste^ied  every  morning,  v.  1 4.  And 
what  conclusion  must  we  make  from  hence  ? 
That  there  is  no  God,  no  providence,  or  that 
God  is  not  holy,  wise,  just,  and  good  ?  No,  the 
inference  is  only  this  (and  how  well  is  it  ground- 
ed ?)  that  God  will  judge  the  righteous  and 
the  wicked  ;  that  verily  there  is  a  reward  for  the 
righteous ;  that  there  is  another  v^'orld,  a  better 


(SECT.  Vlll.]  OF  MEDITATION*.  239 

state  to  come,  a  paradise  ;  and  that  the  iipright 
shall  hare  doyninion  in  the  morning. 

This,  O  my  soul !  thou  inayest  be  assured  of, 
from  the  consideration  both  of  thy  own  nature, 
and  the  natiue  of  God  :  Tliou  art  too  excellent 
a  being  to  die  away,  and  perish  for  ever,  after  a 
few  moments  of  faint  hfe  here;  the  God  that 
made  tliee  designed  tliee  for  farther  and  higher 
things  :  This  thou  mayest  infer  from  thy  own 
frame,  and  from  the  state  of  his  present  govern- 
ment. Not  that  I  liave  demonstration  from  na- 
tural light  and  evidence  ;  what  occasion  then 
for  faith  !  what  room  for  the  exercise  of  that 
grace  !  But  I  have  the  highest  degree  of  pro- 
bability and  moral  assurance  ;  and  such  as,  con- 
j^idering  the  v/eight  of  the  subject,  the  impor- 
tance of  eternal  things,  challengeth  my  utmost 
regard  :  The  atheisl  cannot  so  much  as  pretend 
to  prove  there  is  no  after-state,  no  heaven.  I 
have  proof,  not  only  that  there  may  be  such  a 
state,  but  that  it  is  most  highly/  probable.  Con- 
sequently, to  neglect  it,  and  prefer  this  world 
to  it,  would  be  the  utmost  folly  and  madness. 
But, 

2dly.  I  have  not  only  moral  and  probable  ar- 
guments for  paradise^  but  divine  arguments,  as 
I  take  leave  to   call   tliem  ;    that  is,    express 
■scripture  revelation,  which  carries  the  matter 
farther,  and  makes  it  certain.    One  cannot  rea- 
sonably imagine,  that  the  human  spirit  is  mor- 
■tal :    But  after  all,  it  must  be  granted,  that  we 
know  so  little  of  the  nature  and  })hilosophy  of 
the  soul,  that  our  best  security  for  its  future  *A^1- 
subsistence,  is  from  the  holy  scriptures.  "  *  A1U'\'^^^*  ^'^ 
"  our  inquiries,"  says  the  Lord  Verulam^  about /;/,^  4/ 
"  the  nature  of  the  reasonable  soul,  must  bee.  3. 


240  OF  MEDITATION.  [cHAP.  ll. 

"  bound  over,  at  last,  to  religion,  there  to  be 
"  determined  and  defined  ;  for  otherwise  they 
"  still  lie  open  to  many  errors,  and  illusions  of 
"  sense.  For  seeing  the  substance  of  the  soul 
"  was  not  deduced  and  extracted  in  her  crea- 
*'  tion,  from  the  mass  of  heaven  and  earth,  but 
"  immediately  inspired  from  God  ;  and  seeing 
"  the  laws  of  heaven  and  earth  are  the  proper 
"  subjects  of  philosophy  :  How  can  the  know- 
"  ledge  of  the  substance  of  the  reasonable  soul 
"  be  derived  or  fetched  from  philosophy  ?  But 
"  it  must  be  drawn  from  the  same  inspiration, 
"  from  whence  the  substance  thereof  first  flow- 
"  ed."  It  is  from  God  and  his  word  that  we 
learn  most  fully,  and  with  greatest  satisfaction, 
what  the  soul  is  ;  that  it  is  immortal,  that  it  is 
intended  for  another  state  ;  that  we  learn  wlicit 
that  state  is,  and  that  it  is.  And  here  I  find  the 
testimony  so  frequent  and  clear,  that  the  cer- 
tainty of  a  future  heaven  is  equal  to  my  cer- 
tainty of  the  truth  of  scripture  revelation  ;  if 
the  Bible  be  true,  heaven  is  certain.  Let  me 
therefore  briefly  examine  what  it  says  on  this 
head. 

The  revelation  to  Adam  is  too  concise  to  af- 
ford much  assistance  here  ;  but  he  wanted  not 
some  intimations  of  a  state  of  afler-happiness, 
The  tree  of  life  in  paradise,  and  indeed  jmra- 
dlse  itself,  were  figures  of  heaven,  as  was  re- 
marked before  :  The  pious  patriarchs  lived  in 
the  lively  hope  thereof,  as  the  apostle  assures  us, 
Heh.  xi.  Abraham  was  not  the  only  believer 
that  expected  another  and  better  country,  that 
looked  for  a  city  that  has  foundations^  xvhose  builder 
and  maker  is  God,  v.  10.  And  with  what  com- 
posure of  mind,  and  vigour  of  faith,  does  the 
expiring  patriarch  cry  out,  I  have  "ii'aitedfor  thy 


.  ECt.  VIII.]  OF  MEDITATIOIn'.  Sii 

.salvatio?},  O  God  !  Gen*  xlix.  18.  It  was  revealed 
to  the  Jeics,  their  Canddn  was  a  type  of  heaveii; 
in  tlie  promise  and  possession  of  the  one,  they 
liad  tlie  assurance  of  the  other.  The  vrritings' 
of  the  prophets,  especially  the  psalmist^  abound 
with  references  to  it ;  speaking  of  it  as  the  pre- 
sent support,  and  future  feh'city  of  the  saints. 
The  hope  of  unjust  men  shall  perish,  says  Solomon^ 
Prov.  xi.  7.  But  the  righteous  has  hope  in  his 
death,  chap.  xiv.  32.  in  his  death,  and  beyond  it: 
His  hope  lives,  when  that  of  the  unjust  man  pe- 
risheth.  And  it  is  observable',  that  on  this  con- 
sideration, the /;,sY//77z/V/ triumphs  over  the  wicked 
in  the  midst  of  their  prosperity,  Fsal.  Ixxiii.  He 
W'as  for  awhile  indeed  gravelled  with  the  case, 
V.  12,  13.  In  the  17th  verse  we  have  his  victory, 
/  'icent  into  the  sanctuari)  of  God,  then  understood 
I  their  end.  He  cannot  mean  barely  their  dying, 
for  death  is  common  to  good  and  bad  :  How 
dieth  tlie  wise  man,  even  as  the  foot,  Eccles.  ii.  16* 
He  must  intend  therefore  the  different  issues  of 
death  ;  which  xcJieti  he  "Went  into  God*s  sanctuari/^ 
and  had  his  mind  there  awakened,  and  his 
graces  excited  and  exercised,  he  clearly  under- 
stood :  Then  the  known,  and  received  principles 
of  his  religion  had  their  due  and  proper  influ- 
ence :  Then  he  viewed  the  worldling  in  slippery 
})laces,  on  the  precipice ;  foresaw  his  fall  and 
ruin,  with  the  deliverance  and  triumph  of  the 
saints. 

In  the  Nexv  Testament  this  doctrine  fills  both 
pages,  it  being  the  distinguishing  character  of 
that  dispensation ;  that  it  has  brought  Ife  and 
immortality  to  light,  2  Tim.  i.  10.  /  give  unto 
my  sheep,  says  Christ,  eternal  life,  and  they  shall 
never  perish,  John  x.  28.  In  my  Fathers  house 
are  many  mansiojis,  I  go  to  prepare  a  place  for 

R 


242  ^OF  iftEDltATION-.  [CHAP.  II.' 

you.,  John  xiv.  2.  And  again,  Matt.  xii.  32. 
JFfe^r  not,  little  floclx\  it  is  the  Father's  good  plea- 
sure to  give  you  the  kingdom  ;  there  is  a  crown, 
a  crown  of  life,  which  God,  as  y^ighteous  judge, 
mil  give.  Both  Testaments  abundantly  confirm 
this.  O  my  soul !  here  thou  hast  a  sure  word 
of  prophecy  to  found  and  direct  thy  faith.  This 
state  of  after-happiness  is  what  God  has  spoken 
of,  hy  the  moiith  of  all  his  prophets,  since  the 
"ivorld  began.  Kw^  thou  hast  the  farther  testimony 
of  the  great  Amen,  the  faithful  and  true  witness. 
Here  therefore  thou  may  est  fix  thy  foot,  with 
full  assurance  of  faith,  rejoicing  in  hope  of  the 
glory  of  God. 


A  uxth  Meditation  on  the  same  Subject. 

Sdly.  1  TOOK  notice,  that  there  are  also  sensible 
argum.ents  and  evidences  of  this  truth  :  We  have 
such  discoveries  of  heaven,  and  of  a  futiu'e  glo- 
rious paradise,  as  our  senses  are  capable,  in 
some  measure,  of  taking  in,  and  thereby  of  as- 
sisting fiith.     As 

1st.  We  have -the  testimony  of  one  of  the  in- 
habitants of  paradise,  who  came  from  thence, 
and  has  given  us  assurance  concerning  it,  I 
mean  the  Son  of  God  :  He  was  in  the  beginning 
with  God,  John  i.  1.  Had  a  glory  with  the  Fa- 
iher,  before'  the  world  xcas,  John  xvii.  5.  He 
came  forth  from  God,  John  xxvi.  28.  came  down 
from  heaven,  v.  S8.  He  was  made  flesh,  and 
dwelt  among  us  :  And  v/hilst  he  did  so,  bore  fre- 
quent testimony  concerning  the  heavenly /><7r«- 
dise.  It  was  indeed  the  great  subject  of  his 
sermons,  as  might  be  shewn  :  That  is  most  ex- 
press, John  xiv.  2.  In  my  Father's  house  are  man-i^ 


SECT.  VIII.]  OF  MEDITATION.  243 

mansions ;  he  adds,  if  it  were  not  so,  I  ivould 
have  told  you  ;  As  if  he  hud  said,  "  I  never  yet 
*'  deceived  you.;  but  upon  all  occasions  have 
"  dealt  faithfully  with  you,  let  you  know  what 
"  you  must  expect  (the  foxes  have  holes,  says 
"  lie,  and  the  birds  of  the  air  have  nests,  but  the 
"  Son  of  Man  hath  not  tchere  to  lay  his  head, 
"  Matt.  viii.  19,20.),  have  warned  you  of  your 
"  dangers,  temptations,  sufferings  ;  and  I  would 
"  not  impose  upon  you  in  the  greatest  concern 
"  of  all ;  no  ;  you  may  depend  upon  my  word; 
"  heaven  is  sure  ;  in  my  Father's  house  thei^e  are 
"  many  mansions.'* 

I  may  add,  he  continued  his  testimony  to  th6 
last :  With  how  much  assurance  does  he  speak 
of  that  world,  w^hen  just  leaving  this!  Thus, 
to  the  thief  on  the  cross.  This  day  shalt  thou,  be 
xcith  me  in  paradise  ;  Luke  xxiii.  43.  And  when 
expiring  himself.  Father  (says  he),  into  thij 
hands  I  commend  my  spirit.  Further,  he  renew- 
ed his  testimony,  when  in  paradise  ;  not  only 
by  the  Spirit  in  his  apostles,  but  innnediately  by 
himself ;  as  to  John  frequently  in  his  revelation  \ 
particularly  in  tliat  known  passage.  Rev.  xiv. 
13.  I  heard  a  voice  from  heaven,  saying.  Blessed. 
are  the  dead.  And,  O  my  soul !  how  sure,  and 
even  sensible  the  evidence  from  hence  ;  here  is 
one  of  the  possessors  o^ paradise  giYing  testimony 
to  it ;  a  person  of  the  most  glorious  character 
and  greatest  credibility ;  who  spoke  what  he 
knew,  and  had  seen,  and  his  testimony  is  true. 

2diy.  Several,  in  our  world,  have  conversed 
and  had  interviews  with  the  stated  inhabitants 
of  that  world :  For  instance,  after  the  Lord 
Christ's  ascension  into  heaven,  Jolm  saw  him, 
Rev.  i.  1 3.  The  apostle  Paul  saw  him  in  his  way 
to  Damascus,  Acts  ix.  He  saw  the  Just  One,  atid 

R2 


244  cf  iMEmTATrox'.  icriAT'.  rr. 

heard  the  rcords-  of  I?is  mouth.  Acts  xxii.  14. 
Stepfien  also  saw  him  ;  he  looked  stedfasfly  up  to 
heaven,  and  saw  the  glory  of  God,  and  Jesus 
Standing  at  his  right  hand.  Acts  vii.  55,  56.  He 
saw  the  Shechinah,  or  briglit  shining  cloud,  in 
which  the  divine  majesty  used  to  appear  to  the 
church  of  old  :  This  he  saw  in  paradise  ;  whcr6 
also  was  Jesus,  the  mediator  of  the  new  covenant, 
in  a  conspicuous  glory  :  He  saw  him  in  his  ex- 
alted state.  I  add  the  apostles  Peter,  James, 
and  Johii  saw  Moses  and  Elias,  two  residents  of 
heaven",-  on  the  nvount  of  transfiguration,  Mali. 
xvii.  3. 

3dly.  So'me'  of  our  world  have  been  visibly 
taken  up  to  j^^'^^^^dise,  as  Enoch  and  Elias ; 
■which  I  reckon  a  sensible  evidence  of  another 
state,  especially  when  many  ages  after,  one  of 
them  made  his  appeoTance  upon  the  earth,  as  in 
the  transfiguration.  So  Christ  ascended  befora 
many  witnesses.  Acts  i.  9,  10.  He  was  taken  up 
to  heaven  in  the  presence  of  his  disciples,  they 
gazing  after  him  ;  and,  as  I  before  observed, 
some  on  earth  saw  him  there,  heard  him  speak 
from  thence. 

4thly.  We  have  an  instance  of  one  caiight  up 
out  of  our  world  into  that  other  world  (1  mean, 
the  great  apostle  St.  Paid,  as  hi  the  text),  who 
afterwards  lived,  and  conversed  on  earth  many 
years,  bearing  testimony  to  the  truth  and  cer- 
tainty of  paradise,  displaying  its  excellencies 
and  comforts,  recommending  it  to  the  choice  of 
others  ;  and,  by  incessant  labour  and  pains,  en- 
deavouring to  promote  the  interest  of  it :  In- 
deed he  had  not  leave  to  draw  a  map  of  the 
heavenly  Canaan,  and  fully  represent  what  he 
vSaw  ;  but  how  frequently  and  affectionately  does 
he  speak  of  it !  How  full  of  heaven  his  writings 


SECT.  Vril.J  OF  MEDITATION".  "2-1-5 

and  conversation  !  Bonds,  imprisonments,  no- 
thing moved  him,  f:o  he  might  ^finish  his  course 
idth  joy.  Acts  xx.  24.  He  zealously  served  his 
(iod,  in  hope  of  eternal  life.  Tit.  i.  1,2.  Was 
ready  to  Iw  offered  up,  willing  to  s])end  and  be 
spent ;  and  all  from  the  view  of  paradise,  the 
jV'ospect  of  r^r  crown  of  righteousness  at  that  daii, 
2  Tim..  <iv.  8.  And  how  much  weight  ought 
this  testimony  to  have  with  us  !  It  is  impossible, 
^considering  his  character  and  station,  whilst  a 
Pharisee,  the  x^ircumstanees  of  his  conversion  ; 
liis  conduct  afterwards  in  the  whole  course  of 
his  ministry  ;  his  suffering  and  patience  in  the 
cause  of  God  ;  his  contempt  of  t^i;iis  ^orld,  and 
regard  to  another:  It  is  impossible,  I  say,  con- . 
sidering  these  things,  with  rea&on,  to  suspect 
him  of  fraud  ;  we  can  neither  question  that  he 
was  in  paradise,  )iqx  Xh^X  what  he  says  of  para- 
dise is  true. 

.5thly.  We  iliave  frequent  messengers  from 
that  world  to  ours  ;  to  say  nothing  of  the  appa- 
ritions of  departed  spirits^  The  ministry  of  an- 
gels is  an  instance  of  th.ig  kind,  and  a  proof  of 
another  state  ;  they  are  all  ministering  spjrils, 
sent  forth  to  minister  for  the  heirs  of  scdvation, 
Ileb.  i.  lilt.  And  how  often  have  they  appeared 
ivsi/di/,  and  had  sensible  intercourse  with  man- 
Kind  !  s])eaking  to  them,  and  conversing  ^Yith 
them.  And  though  this  is  not  now  sox:onnnon 
as  lieretofore,  yet  still  they  continue  their  ofiice 
and  correspondence  with  us  ;  and  consequently, 
are  a  standing  evidence  of  paradise,  as  their  vi- 
sible appearance  is  a  sensible  evidence  of  it. 

6thly.  God  has  been  pleased  to  manifest  some- 
tliing  of  heaven  in  the  souls  of  devout  men, 
a.lfording  them  a  specimen  of  the  after-glory  ;  a 
Jbretaste  of  the  joys  oi'  jmradise.     The  aposfler 


2^6  Of  MEDITATION.  [CHAP.  II. 

had  some  experience  of  this,  when  present  with 
Christ  at  his  transfiguration  ;  they  not  only  saw 
a  sensible  Sliechinah  and  glory,  but  felt  a  glory 
in  their  own  minds,  a  little  heaven  within. 
Hence  Peter  cries  out.  It  is  good  to  be  liei^e ;  let 
us  build  three  tabernacles.  Matt.  xvii.  4.  And  ' 
how  many  are  there,  who  in  their  more  solemn, 
serious  frame,  have  found  the  like  entertain-* 
ment !  If  they  have  not  been  wrapt  up  to  pa- 
7^adise,  paradise  has  been  brought  down  to  them. 
Lord,  stay  thy  hand,  says  one,  I  am  an  earthen 
vessel.  I  am  as  full  of  heaven,  says  another, 
as  I  can  hold  in  this  iovv-er  state.  "  O  !  that  I 
*'  could  let  you  know,'*  says  the  seraphic  Mr. 
John  Janexiay  on  his  death-bed,  "  what  I  now 
"  feel ;  that  I  could  shew  you  what  I  now  see  ; 
"  I  would  not  for  a  world,  for  a  million  of 
"  worlds  be  without  a  Christ,  and  a  pardon.  I 
"  would  not  for  a  world  live  any  longer  ;  the 
*'  very  thoughts  of  a  possibility  of  a  recovery 
"  make  me  tremble ;  I  now  see  something  of  the 
"  invisible  world  ;  I  now  feel  something  of  it. 
"  How  long,  dear  Lord,  come,  Lord  Jesus, 
"  come  quickly  ;  why  are  his  chariot-v/heels  so 
"  long  a  coming  V 

And  what  shaii  we  say  to  the  passage  Mr.  Fla- 
vel  relates  ?  of  the  truth  of  which  he  tells  us  he 
had  very  good  assurance  (and  no  wonder,  when 
I  doubt  not,  be  knew  the  man,  as  the  apostle 
did  him,  that  xvas  caught  vp  to  the  third  heaven'), 
the  substance  of  the  story  is  this  ;  "  As  the  per- 
''  son  he  means  was  travelling  alone,  he  resolved 
*^  to  make  the  best  improvement  he  could  of  his 
''^  solitude  ;  accordingly  he  set  liimself  seriously 
"  to  meditate  upon  divine  subjects,  and  parti- 
'^^  cularly  the  life  to  come,  and  the  manner  of 
^'  the  soul's  existence  hereafter  :  After  awhile j 


SECT.  Vni.]  OF  MEDITATIONo  247 

"  he  perceived  his  thoughts  begin  to  fix,  and 
"  come  x^loser  to  these  great  and  astonishing 
"  things,  than  usual,  and  his  aiiections  to  rise 
"  .with  proportionable  life  and  vigour.  And 
"  perceiving  himself  in  this  extraordinaryframe, 
"  he  did,  whilst  master  of  himself,  lift  up  his 
*'  heart  to  God,  and  beg  he  might  meet  with 
"  no  interruption  that  day ;  which  was  granted 
"  liim.  And  thus  going  on,  his  thoughts  began 
"  to  swell  higher  and  higher,  like  the  water  in 
"  EzeJdeVs  vision,  till  at  last  they  became  an 
"  overflowing  flood  :  Such  was  the  intenseness 
*'  of  his  mind;  such  the  ravishing  tastes  of  hea- 
"  venly  joys,  and  such  his  full  assurance  of  his 
•**  interest  therein,  that  he  utterly  lost  all  sight 
"  and  sense  of  this  world,  and  the  concern- 
■*'  ments  thereof:  And  for  some  hours  knew  not 
"  where  he  was,  nor  what  he  was  about :  But 
*'  having  lost  a  great  quantity  of  blood  at  the 
*'  nose,  he  found  himself  so  faint,  that  it 
"  brought  him  a  little  more  to  himself:  And 
*'  after  he  had  washed  himself  at  a  spring,  and 
"  <lrunk  of  the  water  for  his  refreshment :  He 
*'  continued  to  the  end  of  his  journey,  which 
•*'  was  thirty  miles ;  and  all  this  while  was  scarce 
"  sensible  ;  and  says,  he  had  several  trances  of 
"  considerable  continuance.  The  same  blessed 
"  frame  was  preserved  all  that  night,  and,  in  a 
"  lower  degree,  great  part  of  the  next  day ; 
"  The  night  passed  without  one  wink  of  sleep  ; 
"  aiid  yet  he  declares,  he  never  had  a  sweeter 
"  night's  rest  in  all  his  life.  Still,  adds  the 
"  the  story,  tJiejoyoftkeLord  overflo'wed  ]im, 
"  and  he  seemed  to  be  an  inhabitant  of  another 
"  w'orld.  I  shall  only  take  notice,  that  he  used 
^*  for  many  years  after  to  call  that  day,  one  of 
^*  the  days  of  heaven^  and  professed  he  undcr^ 


S4S  OF  MEDITATION.  [CHAP.  U. 

"  Stood  more  of  the  life  of  heaven  by  it,  than 
"  by  all  the  books  he  ever  read,  or  discourses 
"  he  ever  entertained  about  it." 

Now  here  v/as  heaven  u])on  earth :  And  though 
this  was  extraordinary,  some  lesser  degree  of  the 
like  intercourse  with  heaven,  other  good  men 
have  experienced.  It  pleaseth  God  now  and 
then  to  unveil  his  glory  ;  to  grant  us  in  this 
wilderness  a  cluster  of  grapes  from  the  promised 
land,  as  a  pledge,  earnest  and  foretaste  of  the 
full  inheritance. 

And  these  are  some  of  the  evidences  for  ano- 
ther world  ;  of  the  truth  and  certainty  of  para- 
dise. God  has  not  only  revealed  it  in  nature,  in 
his  word,  but  even  in  our  senses ;  not  but  that 
there  is  still  occasion  for  the  exercise  of  faith  ; 
the  truth  of  scripture  history  js  supposed,  and 
the  veracity  of  those  who  report  what  they  have 
seen  or  felit :  But  this  being  granted,  and  it  has 
all  the  proof  things  of  this  nature  are  capable  of; 
the  evidence  is,  I  say,  sensible.  Suppose  the 
question  be  (and  we  know  it  has  been  disputed) 
whether  any  of  the  stars  and  planets  are  inha- 
bited :  Some  deny.,  others  athrm  ;  others  think 
it  only  probable  :  In  the  midst  of  the  debate  a 
person  appears,  that  came  from  one  of  these 
(supposed)  worlds,  who  had  liA'ed  there ;  and 
affirms  that  it  is  inhabited  ;  that  he  had  seen  and 
conversed  with  the  inhabitants  thereof,  and  sucli 
and  such  was  the  state  of  their  affairs.  Suppose 
also  some  of  our  world  had  found  a  passage  thi- 
ther, returned  from  thence,  and  confirmed  the 
same  thing  ;  v/ho  sees  not  that  this  would  put 
an  end  to  the  controversy  ?  Were  the  witnesses 
credible  ;  persons  of  reputation  and  character, 
their  testimony  would  supersede  all  farther  in- 
quiries,   silence  objectors,    and  remove  suspi- 


SE€T.  VIII."J  OF  MEDITATION.  249 

cions.     And   such  are  tlie  witnesses  conceruGcI 
in  the  present  case  ;  liere  are  several  who  liave 
been  in  pm-adis^,  converge  there,  some  of  them 
stated  residents  of  that  world,  who  came  trom 
thence,    appeared  and  h'ved   amongst  us  ;    all 
persons  of  the  highest  credibihtv,  and  all  agree- 
ing in  their  reports  of  paradise.  And  how  many 
de^'out  souis  are  there  on  eartli,  that  live  in  the 
views  of  that  world  ;  that  keep  up  a  frequent 
correspondence  with  it,  essaying  its  work,  fore- 
tasting its  rewards,  as  a  sensible  pledge  of  what 
remains  :  So  that  all  sorts  of  arguments  concur 
to  the  evidence  of  another  world,  another  better 
state.     O  my  soul !  how  sure  the  foundation  of 
thy  faith.     Alas  !  that  it  is  so  weak !  attended 
with  so  many  jealousies  and  fears.     Lord,  I  be- 
liere,    help  mij  unheVief;    shine  on  my   mind  ; 
favoiu'  me  with  more  of  the  blessed  prelibations 
oi  that  world  :    Thou  hast  told  me  of  a  future 
heaven,  and  on  thy  testimony  I  rely  ;  into  that 
I  resolve  my  faith.  But  as  thou  hast  been  pleased, 
in  great  condescension  to  the  weakness  and  in- 
firmities of  thy  servants,  sometimes  to  unveil  thy 
glory,  and  bring  it  down  to  their  senses,  I  would 
thankfully  receive,  and  improve  these  instances 
of  tliy  goodness :  ]\Iay  I,  hy  imcard  .sensation, 
know  and  feel  more  of  thy  heaven,  and  tcith  pa' 
tie  nee  wait  for  it. 


A  seventh  Meditation  on  Heavex. 

Tlie  Instuuctiox. 

Is  there  such  various  and  strong  evidence  for '^PP^"^^" 
^jnother  state,  a  2J^f'<-(dise  ? 


HSO  OF  MEDITATION.  [CHAP.  IX, 

1  St.  How  unreasonable  the  cause  of  infidelity, 
and  how  inexcusable  those  tliat  espouse  it  !  We 
have  the  testimony  of  God  himf^ielf,  that  cannot 
lie,  that  will  not,  need  not  deceive  us.  That 
there  is  an  heaven,  our  ov;n  reason  gives  the 
utmost  encouragement  to  expect  it ;  nay,  our 
senses  assist  and  confirm  our  faith  :  And  yet  all 
this  will  not  satisfy  ;  there  are  still  found  ob- 
jectors ;  some  that  call  it  in  question,  and  some 
that  expressly  deny  it ;  and  this  under  the  spe- 
cious pretence  of  acting  with  more  caution  and 
reason  than  others.  They  gravely  tell  us,  they 
are  not  for  believing  in  the  dark ;  they  cannot 
i'esign  to  authorities,  and  take  things  upon 
trust.  But  how  shameful,  not  to  say  impudent, 
this  pretence  !  how  injurious  the  insinuation ! 
As  if  the  Christian  had  no  evidence,  or  reason 
to  support  his  faith  ;  and  on  that  account  only 
fhey  rejected  it :  When  really,  whatever  they 
assume,  they  themselves  are  guilty  of  what  they 
charge  upon  others  ;  believing  without  reason. 
They  are,  excuse  the  expression,  the  most resohife 
believers ;  believe  through  more  embarrassments, 
and  greater  difticulties,  than  any  that  attend 
the  CInistian  faith.  This  might  be  made  appear 
beyond  all  contradiction,  by  -comparing  the 
creed  of  these  infidels  with  that  of  the  Christian^ 
1^'or  instance  ;  they  believe,  that tJiis  xvorlcl  either 
xcas  not  made  at  all,  or  was  7nade  ly  chance  ;  by  a 
Jbrtuilous  concovrse  of  atoms.  They  believe  that 
the  sun,  the  stars,  and  all  those  stupe?idous  systems^ 
came  by  chance.  That  the  admirable  J abric  of  the 
human  l)ody  was  formed  without  contrivance,  or 
design,  and  fell  together  by  chance.  They  believe 
that  all  the  operations  of  the  rational  mind,  thought^ 
re/lection,  love,  desire,  memory,  &c.  are  the  ef- 
fects of  matter  variously  transfigured,  refnedmi^ 


SECT.  VIII.]  OF  MEDITATION.  25X 

moiled.  They  believe  the  continual  order  aiid  har- 
mo7]y  uf  thiniss^  obvious  to  exery  eye,  is  the  "djork 
of  chance ;  that  the  sun  has  rose  and  set ;  the 
heavenly  bodies  have  described  their  orbits,  and 
acccunpiished  their  revolutions  in  one  uniform,  re- 
gular vianner,  and  this  for  the  space  oj  many  thou- 
sand years,  and  all  by  fiie  force  of  chance,  i.e.  of 
a  hlmd  nothing  ! 

And  is  not  this  a  glorious  scheme,  a  rational 
faith  ?  Can  these  men,  with  any  modesty,  ob- 
ject against  the  Christian  faith,  as  void  of  rea- 
son ?  While  they  themselves  believe  all  these 
strange  and  unaccountable  things,  not  only 
without,  but  against  reason  and  demonstration  ! 
But  whatever  is  pretended,  it  is  not  reason  that 
governs  them  in  this  matter ;  there  must  be 
another  cause  assigned  for  their  infidelity,  than 
what  they  are  willing  to  ovrn.  And,  in  short, 
it  is  not  want  of  evidence,  that  religion  is  true; 
that  there  is  a  God,  a  providence,  and  a  future 
state,  but  want  of  inclination  that  there  should 
be  so  :  The  fool  hath  said  in  his  heart,  no  God  ; 
or  let  there  be  7io  God,  Psal.  xiv.  1.  It  is  the 
language  of  his  desire,  rather  than  the  convic- 
tion of  his  judgment.  The  common  case  of  all 
this  herd  of  men  ;  they  have  no  hopes  of  hea- 
ven ;  can  think  of  another  world  only  as  a  place 
of  torment ;  as  an  hell ;  and  therefore  would 
fain,  if  tliey  could,  run  down  the  notion  of  it ; 
their  guilt  and  fears  are  the  chief  arguments 
against  it.  This  is  suflicientjy  intimated  by  one 
of  themselves  (lAwretius),  who  takes  notice, 
"  That  the  *  fear  of  hell  and  after-punishment 


*   Ft  mctiis  ille  foras  pra'ccps  Achcnintis  agcndus 
Penitiis  ;  liuinanam  vitarn  qui  tuil  it  ab  iino, 
Omiiiu  suftVmlens  mortis  nigrore,  iR'(]iie 
Ullam  esie  voluptatem  liquiclam  puraiDq;  relii)(|uit. 


252  OF  MEDITATION.  (^CIIAP.  II. 

"  must  be  utterly  abolished,  otherwise  it  will 
"  disturb  the  pleasures  and  enjoyments  of  life  ;" 
which  is  the  true  secret  of  inhdeiity,  and  spring 
of  atheism  ;  otherwise  the  belief  of  immortality 
is  so  agreeable  to  the  rational  nature,  and  the 
evidence  of  it  -so  strong,  that  i^  would  be  a 
j^Tcater  difficulty  to  reject  than  admit  it.  Nor  is 
tliere  a  more  effectual  method  to  cure  this 
distemper,  than  to  endeavour  to  cure  the  prin- 
ciple, from  whence  it  flows.  A  good  man  can 
never  wish  there  was  no  other  state  ;  and  a  bad 
man  disbelieves  it  only  because  he  dislikes  it. 
O  my  soul !  guard  against  the  prejudices  and 
influence  of  a  vicious  nature.  Let  not  thy 
aflections  bribe  thy  judgment :  Live  so  as  that  a 
future,  eternal  state  may  be  thy  hope,  not  thy 
dread  :  And  if  thou  .desirest  it,  thou  wilt  never 
want  sufficient  reason  t^  believe  it. 

2dly.  I  may  hence  collect  the  true  notion  of 
heaven  and  future  happiness.  It  is  almost  too 
mean  to  say  it  consists  not  in  sensual  pleasures, 
like  the  im'po^toi'i^  paradise  ;  nor  doth' it  consist 
chiefly  in  an  external  glory  and  magniflcence  ; 
but  very  much  in  the  state,  frame,  and  disposi- 
tion of  the  soul ;  in  the  purity  jof  the  heart,  th^ 
rectitude  of  tlie  niind,  and  the  consequent  en- 
joyments. Suppose  a  wicked  man  in  heaven, 
?.  c.  Should  he  intrude  into  tlie  place  of  it,  with 
his  irregular  desires,  turbulent  passions,  full  of 
enmity  to  God,  utterly  estranged  from  the  work 
and  pleasures  of  religion  ;  his  mind  tainted  with 
envy,  malice,  c^r.  Sucli  a  one  w^ould  find  no 
heaven  m  lieaien  :  The  kingdom  of  God,  both 
of  grace  and  glory,  is  within  ;  the  pleasures  of 
paradise  are  intellectual.  Under  this  view,  O 
my  soul !  thou  must  chuse  and  pursue  happi- 
ness :  And  if  such  an  happiness  be  not  agreeabiq 


JTECT.  Vlli.]  OF  MEDITATIOX*  253 

to  thee,  thou  must  either  renounce  heaven,  or 
correct  thy  own  temper. 

Sdly.  Ha\'e  I  so  much  certainty  of  paradise, 
how  wiUing  should  I  be  to  leave  this  world,  and 
remove  thither  1  How  readily  should  I  join  with 
the  great  apostle  in  his  choice,  Phil.  i.  22).  I 
desire  io  depart  and  he  uith  Christ,  tchich  is  far 
better.  O  my  soul !  send  faith  as  a  spy  into  that 
good  land  ;  endeavour  to  tas-te  SDme  of  the 
fruits  of  it,  and  it  will  quicken  thy  affections  to 
it,  and  strip  death  of  its  terrors.  Death,  I 
kiiow,  is  not  in  itself  grateful ;  it  is  contrary  to 
the  original  law  and  tendency  of  nature,  which 
was  to  be  happy  without  dying  :  But  seeing  it  is 
now  the  only  way  to  paradise,  the  present  state 
of  things  in  this  world,  the  full  glory  and  blessed- 
ness of  the  other,  sliould  reconcile  thee  to  the 
passage.  Why  so  fond  of  earth  when  such  a 
heaven  is  in  '\'iew  1  O  my  soul !  take  thyself  to 
task  here  ;  not  only  think  what  paradise  wdll  be, 
but  what  earth  is  :  And  if  the  ho])es  of  tlie  one 
be  not  sufficient  to  make  death  appear  desirable, 
the  experience  of  the  other  sure  will  do  it. 
Consider  this  matter  a  little. 

What  a  circle  of  mean  services  dost  thou  here 
move  in,  attending  the  demands  of  the  body, 
and  ministring  to  its  a])petites.  The  philosopher 
{Seneca}  could  say,  a  man  would  dare  to  die, 
though  he  was  neither  valiant  nor  miserable, 
only  weary  to  do  the  same  things  over  and  over 
again.  Another  declares,  that  if  God  should 
grant  him,  after  he  had  run  his  race,  to  begin  it 
again,  he  would  most  earnestly  refuse  it :  For, 
says  he,  what  profit  has  this  life  ;  and  how  much 
toil  ?  Farther,  what  a  clog,  incumbrance,  and 
snare  do  I  find  this  body  ?  How  does  it  depress, 
cloud,  and  enfeeble  the  mind.     On  which  ac- 


25  i>  OF  MEDITATION'.  [CIIAP.  Hi 

count,  was  there  nothing  more,  a  person  that 
has  a  sense  of  the  dignity  of  human  nature, 
would  be  willing  to  part  with  the  body,  that  he 
might  get  out  of  this  sleepy  state,  into  a  state 
of  activity  and  life.  How  much  are  we  at 
present  disabled  for  the  work  of  religion,  and 
the  proper  employment  of  spirits  ?  How  little 
do  we  know,  love,  and  enjoy  God  ?  How  meanly 
do  we  serve  him  ?  If  our  heart  is  in  frame  to 
day,  it  is,  it  may  be,  quite  wrong  to  morrow  : 
We  have  it  to  dress  and  cultivate,  to  wind  up 
again.  And  after  all,  the  body,  like  a  dead 
weight,  hangs  upon  our  wheels.  Farther^  how 
great,  how  uncomfortable  our  distance  from 
God  here  ?  Whilst  at  home  in  iJte  bodij,  xce  arc 
absent  Jrom  the  Lord,  2  Cor.  v.  6.  How  seldom 
can  I  get  near  ?  How  little  can  I  keep  near  ? 
If  now  and  then  he  lifts  u])  the  light  of  his 
countenance  upon  me,  and  thereby  puts  glad- 
ness into  my  heart,  anon  lie  hidetli  his  face,  and 
I  am  troubled.  And  who  woidd  be  fond  of 
such  a  life  as  this,  which  at  best  is  an  absence 
from  God  ?  Once  more,  how  imperfect,  how 
sinful  a  state  this  ?  A  consideration,  which  alone 
is  sufficient  to  make  the  Christian  weary  of  it, 
and  willing  to  be  released  ;  especially  w^hcn  in 
paradise  this  im.perfection  shall  be  done  av/ay. 
Blessed  are  the  dead  for  they  rest  from  their 
labours  ;  from  all  their  exercises  and  sorrows  ', 
and  particularly  from  those  of  a  sinful,  sinning 
nature.  O  glorious  rest !,  the  prospect  of  which 
is  enough  to  begin  a  triumph,  and  make  the  de- 
vout soul  cry  for  the  wings  of  a  dove.  "  If  an 
"  angel  from  heaven,  says  one,  should  assure 
"  an  holy  man,  that  from  such  a  moment  he 
"  should  sin  no  more ;  what  joy  would  it  fill 
*'  him  with  ?  The  world  would  not  be  big  enough 


SECT,  viil]        of  meditatiox.  25.3 

"to  hold  such  a  soul."  Well,  death  is  such  an 
aui^el,  such  a  messencrer,  it  comes  with  thi:> 
assurance  to  the  Christian  ;  its  errand  is  to  carry 
him  to  paradise,  where  he  shall  neither  sin,  nor 
suffer  any  more  for  ever.  O  my  soul !  believe 
this,  and  learn  to  correct  thy  sentiments  of 
dying  ;  tliy  style  witli  reference  to  it ;  to  think 
and  speak  of  deatli  more  agreeably  to  Christian 
principles.  How  common  is  it  to  say,  even  in 
the  case  of  a  Christian,  he  is  dead,  poor  man  f 
but  why  poor  man  ?  When  death  is  his  perfec- 
tion, his  life  and  his  glory.  O  my  God ! 
ijtrengthen  my  faith,  help  me  to  fix  my  eyes  on 
paradise  ;  to  be  more  conversant  in  the  land  of 
promise  and  rest ;  and  I  shall  grow  out  of  love 
with  this  w^ildcrness,  and  n<ot  fear  the  waters  of 
Jordan.  A  good  man  should  onl^  need  leave 
ti}  die  ! 

4thly.  Infer,  O  my  soul !  the  folly  and  mad- 
ness of  those,  Avho  for  the  shadozv  and  dream  of 
an  earthly  happiness,  deprive  tliemselves  of  tlie 
joys  of  paradise :  I  call  it  a  shadow,  a  dream,' 
for  it  is  no  better..  All  who  have  tried  the  expe- 
riment, and  sought  an  happiness  here  below, 
have  felt  the  delusion,  and  found  the  disappoint- 
ment. The  state  of  our  present  enjoyments  is 
not  pure  enougli  to  afford  happiness  ;  they  are 
adulterated  and  mixed.  There  is  a  sorrow  in- 
terwoven with  our  comforts  ;  a  sting  in  the  tad 
of  our  delights  ;  and  then  how  uncertain  ?  How 
frequently  interrupted  ?  How  momentary  and 
fading  ?  Shouldest  thou,  O  my  soul !  place  thy 
happiness  in  bodily  pleasures,  these  will  be  sooii 
gone ;  distempers  or  age  will  take  away  the 
relish  of  them  ;  the  evil  days  w^ill  come,  and 
the  years  draw  nigh,  when  thou  shalt  be  fbrcetl 
to  say,  these  are  no  pleasures  j  and  then  death 


256  dp  MEDITATION".  [CHAP.  ll. 

will  make  an  eternal  se])aration.  Are  riches, 
iionours,  S^r.  thy  bait,  the  phantom  thou  eiri- 
bracest,  under  the  name  and  notion  of  happi- 
ness ?  As  they  cannot  satisfy,  wliile  thou  ha!^t 
them,  so  thou  canst  not  keep  them.  This 
scheme  of  things,  tJie  Jashion  of  this  xvorld 
passeth  away  in  a  few  years  at  most,  thou  must 
resign  thy  breath  and  life  ;  and  then  whose  shall 
these  things  be  ?  And  where  will  that  happiness 
be  that  depends  thereon  ?  O  my  soul !  dread 
the  thoughts  of  such  imposture.  Was  there  no 
other,  no  better  happiness,  it  would  be  no  crime  . 
to  chuse  what  is  present,  and  make  the  best 
thou  canst  of  it :  But  to  prefer  it  to  parcidisey 
chuse  it  instead  of  God  and  heaven,  and  all  the 
blessings  of  a  future,  eternal  state,  is  something 
that  wants  a  name :  It  is  a  degree  of  madness 
that  no  heart  can  fully  conceive,  no  words 
express,  but  will  appear  hereafter  in  a  proper 
light ;  appear  to  the  utter  shame  and  amaze- 
ment of  poor  deluded  creatures :  And,  no 
iloubt,  reflection  hereupon  will  be  one  ingredient 
hi  their  hell.  "  For  lioxv  short  a  pleasure,'*  say;-.' 
he,  "  have  I  parted  with  a  kingdom,"  that  sold 
it  in  his  extremity  for  a  drink  of  wetter  ?  I  had, 
says  the  sinner,  the  offers  of  life,  the  joys  of 
heaven  proposed  to  me  ;  but  I  sold  my  birth- 
right for  a  mess  of  pottage  !  /  might  have  been 
an  a?igel,  hid  I  xtoidd  he  a  brute  ;  and  noxv  I  am 
become  a  devil !  How  will  such  thoughts  distress 
the  mind,  and  inrage  the  flames  of  hell?  Lord 
save  me  from  so  fatal  a  mistake  ;  help  me  so  ta 
chuse  now,  as  that  I  may  approve  hereafter* 


SECT.  Vlll.]  OF  MEDITATION.  $57 


An  eighth  Meditation  on  Heaven. 

The  Consolation. 

And  is  there  so  certain  a  prospect  of  sucll 
glorious  things  ?  Solace  thyself,  O  my  soul ! 
therein  ;  let  the  hope  of  paradise  ease  thy  com- 
plaint, and  lessen  thy  burden.  When  Christ 
was  fbrtiiviiig  his  disciples  against  sorrow  and  de- 
sertion ;  let  not  your  hearts^  saith  he,  be  troubled : 
He  immediately  adds,  as  an  antidote  against 
trouble,  in  my  Jathe7'^s  house  are  many  mansions, 
John  xiv.  1,  2.  And  I  find  him  elsewhere  ap- 
plying and  using  his  OAvn  doctrine  for  the  same 
purpose  :  For  the  joy  set  before  him,  he  etidured 
the  C7^oss,  despising  the  shame,  Heb.  xii.  2.  Be- 
lieve, O  my  soul !  these  mansions ;  set  thy 
Lord's  joy  before  thee  ;  let  faith  and  hope  take 
hold  of  that  which  is  within  the  vail,  and  they 
will  be  an  anchor  to  thee,  keep  thee  stedfast  in 
the  midst  of  the  storms  of  a  tempestuous  world : 
Whatever  tliy  present  exercises  be,  from  the 
world,  from  the  body,  from  sin,  from  satan ; 
paradise  will  end  all,  and  make  amends  for  all : 
There  is  no  more  death,  no  more  night,  dark- 
ness, or  tears  in'  that  world.  Indeed  paradise 
is  future,  but  it  is  certain  and  near  ;  faith  can 
set  thee  beyond  this  intervening  almost  nothing 
of  time,  realize  and  presentiate  it  to  thee  :  And 
who  that  believes  that  it  is,  and  knows  in  any 
measure  wliat  it  is,  would  make  any  great  ac- 
count of  present  grievances  ?  I  reckon,  saith 
tlie  apostle,  that  the  sufferings  of  the  present  time 
(j'-i  wy  xciifs,  of  the  no'w  of  time,  this  flowing, 
passing  instant)  are  riot  ns:orthy  to  he  compared 

s 


2o*  OF  MEDITATlOIi.  fcHAP.  lU 

mth  the  glory  that  shall  he  revealed,  Rom.  viii. 
18.  O  my  soul!  state  and  balance  accomits 
between  this  world  and  that ;  these  sorrows, 
and  those  joys.  Think  often  how  little  the  one, 
how  great  the  other ;  how  short  the  one,  how 
lasting  the  other.  And  let  thy  future  hopes 
qiiiet  thee  under  pi'esent  sorrows.  It  w:is 
thought  an  indjeeeney,  as  not  comporting  witii 
his  quality  and  relation,  for  a  King's  son  to  look 
lean  from  day  to  day,  2  Sam.  xiii.  4.  And 
shall  the  sons  of  the  king  of  heaven,  the  destined 
and  appointed  heirs  of  an  eternal  paradise, 
suffer  every  little  grievance  to  ruffle  and-  dis- 
compose them  ?  This,  O  my  soul !  is  unwortliy 
of  thy  hopes^;  the"  remembrance  of  which,  did 
that  state  admit  any  such  resentments,  would 
make  thee  blush  in  paradise.  "  What  thoughts," 
saith  the  martyr,  "  shall  we  have  of  the  sufTer- 
*'  ings  of  this  life,  when-  we  have  reigned  thou- 
*'  sands  of  years  ^\ith  Christ  in  glory !"  It  is 
easy  to  imagine  what  thoughts  we  sliall  have 
then  ;  may  1  have  somewhat  the  like  thoughts 
??oa'.  Help  me,  O  my  God,  to  converse  more 
above,  and  I  shall  less  regard  what  passes  here 
below.  This  present  is  a  light  affliction,  and 
but  for  a  moment :  That  an  ejcceeding,  afar  more 
eccc.eeding  and  an  eternal  Kiceight  of  glort/..  May 
I  believe  it ;  live  in  the  hopes  of  it ;  and  not 
only  be  patient,  but  joyful  in  tribulation  ! 

The  Soliloquy  and  Co:viplaint. 

Vv  iiAT  cause,  Q  my  soul !  to  lament  the 
neglect  and  mistake  of  happiness  !  the  neglect 
of  pa7Yidise,  and  the  fatal  mistake  of  seeking  an 
happiness  here  below  ?  How  common  this,  even 


SECT*  VIII.]  OF  MEDITATION.  930 

among  Christians  ;  who  yet  profess  to  believe  a 
paradise  ;  who  have  admitted  it  into  their  cr  jcd, 
as  an  article  of  their  faith  ?  How  few,  who  seem 
to  have  any  true  regard  and  reference  to  that 
state  ?    Most  (as  was   said   of  the   Jervs,  with 
respect  to  Canaan,  the  typical   ■paradise)  despise 
ilie  pleasant  land,  Psal.  cvi*  24.  and  are  mani- 
festly in   tlicir   temper  and  frame   carnal  and 
sensual,  minding  earthly  things.     This  has  been 
the  manner  of  the  greatest  part  of  the  world  ; 
it  is  well  if  I  may  not  say  of  the  church  :  They 
are  still   hovering  over  this  earth,  pursuing  an 
happiness  in  and  from  the  creature  ;  and   this, 
after  all  former  attempts  in  the  same  way  have 
been   utterly  baffled  :    No   warnings  will   take 
effect  with  us.     O  wretched  case  !  strange  infa- 
tuation of  unthinking  men  !    "  The  experience 
*'  of  almost  six  thousand  years,  one  would  think 
^'  (to  borrow   the  words  of  a  worthy  person) 
"  sufficient  to  testify  the  incompetency  of  every 
"  worldly  thing,  to  make  men  happy  :  That  the 
"  pleasing  of  ourselves,  and  the  gratification  of 
"  our  animal  part,  is  not  blessedness ;  that  men 
"  are  still  left  unsatisfied  notwithstanding.     But 
"  the  practice  and  course  of  the  world  is  such  ; 
"  as  if  this  were  some  late  and  rare  experiment, 
"  which,  for  curiosity,  every  one  must  be  trying 
"  over  again  :    Every  age  renews  the  inquiry 
"  after  an  earthly  felicity ;  the  design  is   en- 
"  tailed  (as  tlie  Spanish  designs  are  said  to  be) 
"  and  reinforced  with  as  great  confidence  and 
"  vigour  from  age  to  age,  as  if  none  iiad  been 
"  defeated   in  it  before,    or  that   it   was  very 
"  likely  to  take  at  last.     Had  this  been  alone  the 
*'  folly  of  the  first  age,  it  had  admitted  some  ex- 
*'  case  :  But  that  the  world  should  still  be  cheat- 
"  ed  by  the  same,  so  oft  repeated  impostures, 
3  2 


260  or  MEDITATION.  [^CHAP.  JT. 

"  presients  us  with  a  sad  prospect  of  the  deT)lo- 

"  rable  state  of  mankind  :  This  their  xcay  is  their 
''^foUij,  yet  their  po-'^terity  approve  their  sayings^ 
"  Psal.  xlix.  The  wearied  wits,  and  wasted 
''  estates  laid  out  upon  tJie  philosopher's  stone, 
"  afford  but  a  faint,  defective  representation  of 
*'  this  case.  What  Chemistry  can  extract  heaven 
"  out  of  a  clod  of  clay  ?  What  art  can  make 
"  blessedness  spring,  and  grow  out  of  this  cold 
"  earth  ?  If  all  created  nature  be  vexed  and  tor- 
"  tured  never  so  long,  who  can  expect  this 
*'  Eli'.vir  ?  Yet  after  so  many  frustrated  attempts,. 
*'  so  much  time  and  labour  lost,  men  are  still 
**  as  eagerly  and  vainly  busy  as  ever  ;  are  per- 
"  petnaily  tossed  by  unsatisfied  desires,  labour- 
"  ing  in  the  fire,  wearying  themselves  for  every 
"  vanity,  distracted  by  the  imcertain,  and  often 
''  contrary  motions  of  a  ravenous  appetite  and  a 
"  blind  mind,  and  would  be  happy,  and  know 
"  not  how."  And  this  they  do  with  a  neglect, 
and  too  often  a  contempt  of  the  only  possible 
happiness,  clearly  set  before  them,  and  freely 
tendered  to  them  :  tiiey  pretend  to  be  in  quest 
tjf  felicity,  and  yet  run  away  from  it.  O  my 
soul !  drop  a  compassionate  tear  ove'r  the  follies 
of  the  human  race,  who  are  thus  hurried  on  even 
to  destruction,  by  an  old,  and  unknown  delusion, 
dashing  upon  the  same  rock,  so  many  myriads 
before  them  have  split  upon  ;  who  have  (some 
of  them  at  least)  confessed  the  cheat,  and  left 
behind  them  pillars  and  monimients  of  warning, 
to  posterity. 

Bewail,  O  my. soul!  this  woful  stupidity  or" 
thy  fellow-creatures  ;  bewail  thy  own  stupidity 
herein.     How   hast  thou   been   caught  in  the 
snare,  been  hankering  after  the  creature,  covet- 
ing the  accursed  thing  :  And  after  thou  hast  set 


STXT^TIII.]  GF  MEDITATION.  261. 

thy  face  as  if  thou  wouldest  leave  and  withdraw 
from  this  earth,  how  prone  to  look  back  ?  Plow 
little  hast  thou  minded  that  heaven  thou  ])re- 
tendest  to  have  chosen  ?  How  much  estranged 
from  the  glonou^ paradise  above,  in  thy  thoughts, 
desires  and  affections !  It  would  seem,  by  the  ac- 
covmts  we  have  of  the  iirst  Christians,  that  they    * 
had  so  lively  an  expectation  of  paradise,   and 
were  so  much  taken  uj)  with  it,  that  they  could 
think  or  speak  of  scarce  any  thing  else  :   The 
h'ing;dom,  the  (heavenly)  kingdom,  was  so  much 
in  their  mouth,  that  their  enemies,  misappre- 
hending them,  accused  them  of  treasonable  de^ 
signs  against  the  empire  :  Nay,  so  much  were 
their  affections  gone  from  this  world,  that  they 
could  scarce  wait  their  appointed  time  in  it : 
They  reckoned  with  that  good  man,  that  every 
day  spent  on  earth  was  a  day  lost  in  heaven,  and 
therefore  (not  without  fault  oftentimes)  courted »^j 
death.    "  Being  inflamed,  saith  *  Justin  Martyr^  secondl 
"  with  the  desire  of  a  pure  and  eternal  life,  we 
"  breathe  after  an  intimate  converse  with  God, 
"  the  great  parent  and  creator  of  the  world;  and 
"  make  iiaste   to  seal  our  confession  with  our 
"  blood."     But  how  little  of  this  spirit  is  to  bo 
found  among  the  Christians  of  our  day?  We  are 
for  stocks  aiid  treasures  here  on  earth  (on  any 
terms,)  but  hov/  cooly  do  we  pursue  treasure  in 
heaven  ?  With  most  it  is  quite  out  of  sight,  and 
as  much  out  of  mind  ;  everlasting  life  stands  in 
our  bibles  and  creeds,  but  has  little  place  in  our 
hearts.     O  my  soul !  bewail  thy  own  share  in 
this  guilt ;  weep  over  the  woful  frame  of  thy 
carnal  heart :  How  languid  thy  affections  ;  how 
slow  tliy  motion  towards  heaven!  insomuch,  that 
>sometimes  it  remains  a  matter  of  just  suspicion 
ivjth  thee,  whether  thou  reallviiitendestit  or  wot, 


262  OF  MEDITATION.  [CHAP.  11. 

Lord,  pity  me  under  ray  frequent  and  great  in- 
firmities ;  give  my  aliections  a  stronger  biass,  a 
more  constant  bent  towards  thyself;  may  I  never 
forget  tlie  blessed  mansions  above.  Help  me  to 
love  paradise  more  ;  to  live  upon  it,  and  in  it 
more  ;  that  this  world  may  be  less  my  temptar 
tion,  and  that  my  sure  portion. 


A  ninth  Meditation  on  Heaven, 

Th^'  Resolution. 

U  My  soul !  secure  thy  interest  in  thy  heaven- 
ly paradise  ;  make  good  thy  title  ;  having  a  pro- 
mise left  of  entering  into  rest,  fear,  lest  thou 
shouldest  seen;  to  come  short  of  it ;  labour  to 
put  the  matter  beyond  all  rational  doubt. 
This  I  would  endeavour,  and  accordingly  resolve 
upon  such  measures  in  my  after-conduct,  as 
may  be  necessary  and  proper  hereunto.  Parti-, 
culariy, 

1  St.  I  resolve  (Lord  help  me  by  thy  grace)  to 
study  the  evidences  of  this  great  point.  I  would 
endeavour  for  the  faith,  xchich  is  the  substance  oj^ 
things  hoped  for,  and  the  demonstration  of  things 
not  seen.,  Heb.  xi.  1.  O  my  soul!  be  at  some 
cxpence  and  pains  here.  The  subject  is  w^orthy 
of  thy  most  diligent,  and  serious  inquiries  :  En- 
deavour to  realize  heaven  to  thyself;  to  get  all 
objections  and  suspicions  concerning  it  remov- 
ed ;  and  converse  with  such  arguments  and  con- 
siderations as  have  the  greatest  tendency  to  assist 
and  establish  thy  faith.  We  knoxi\  saith  the 
apostle,  that  we  have  a  building  of  God,  an  house 
not  inade  'with  hands,  eternal  in  the  heavens,  2  Cor. 
V.  1,     It  was  no  question  with  them,  whether 


•SECT.  Vin.]  GF  MEDITATION-.  56S 

tliere  was  another  and  better  world,  everlasting 
habitations.  Lord,  help  me  to  represent  heaven 
to  myself  in  its  certaintij  and  full  evidence,  that 
I  may  look  upon  it  as  the  grchtest  reality,  and 
accordingly  wait  for  it. 

2dly.  As  there  are  undoubted  marks  of  exclu- 
s;ion,  certain  distinguishing  characters  of  some, 
that  shall  be  rejected  of  God  and  shut  out  of  pa- 
radise, it  shall  be  my  care  to  avoid  these,  and 
keep  at  the  greatest  distance  from  them.  Know 
ye  not,  saith  the  apostle,  that  the  wirighteons  shall . 
not  inherit  the  kingdom  of  God ;  be  not  <Ieceived  ; 
neither  fornicators,  nor  idolaters,  nor  adulterers, 
■■  ■  -nor  thieves,  nor  covetous,  nor  drunkards,  nor 
rallers,  he,  shall  inherit  the  kingdom  of  God,  .1 
Cor.  vi.  2,  10.  He  speaks  of  it,  as  a  knoxvn  con- 
fessed tiling  among  Christians  (which  none  could 
dispute  that  had  any  just  notions  of  God,  and 
acknowledged  scripture-revelation)  that  persons 
of  such  impurity  could  hav-e  no  title  to  paradise. 
The  lurking  hypocrite,  that  so  artfully  disguises 
himself,  is  not  so  easily  detected ;  but  gross  sin- 
ners have  a  brand  in  their  foreheads ;  they  too 
visibly  wear  the  devil's  livery  to  be  overlooked. 
Guard  therefore,  O  my  soul !  against  all  ap- 
proaches towards  this  fatal  charairter  ;  Jiave  no 
felhydcship  u-ilh  the  unfruitful  rcorks  of  darkness  / 
5XY///i-  not  in  the  counsel  of  the  utigodlij.  The  pro- 
fane and  sensual  bear  the  marks  of  final  rejec- 
tion and  reprobation,  and  shall  as  certainly  pe- 
rish, as  if  by  name,  proscribed  for  everlasting 
destruction. 

3dly.  As  it  is  not  enough  that  I  escape  tlie 
grosser  pollutions  there  are  in  the  world  through 
lust,  but  my  nature  must  be  refined  and  suited 
to  the  ha})piness  above  ;  I  humbly  purpose,  and 
lesoh'c  to  make  this  my  care :   Without  holiness^ 


264  OF  MEDITATION.  [CHAP.  II. 

no  man  shall  see  the  Lord,  Heb.  xii.  14.  I  must 
be  horn  again,  John  iii.  3.  Made  meet  to partale 
of  the  inheritance  of  the  saints  in  light.  Col.  i.  12. 
Heaven  must  b©  begun  here ;  the  seeds  of  a 
blessed  immortality  sown  in  this  life  :  the  prin- 
ciples of  it  laid  in  the  temper  and  disposition  of 
the  mind.  Endeavour,  O  my  soul !  to  find  and 
experience  something  of  this  ;  beg  for  the  rege- 
nerating Spirit,  and  for  farther  m^easures  there- 
of. The  carnal  mind  is  enmity  against  God, 
and  therefore  cannot  enjoy  heaven  ;  that  heaven 
which  God  gives,  and  which  God  is  :  Such  as 
are  under  the  power  and  influence  of  it  are  fun- 
damentally disqualified  for  paradise  ;  they  want 
an  immediate  capacity  ;  can  neither  relish  the 
work,  company,  noi  enjoyments  of  that  state  : 
They  have  not  learnt  the  notes  and  hallelujahs 
of  heaven  ;  cannot  sing  the  song  of  Zion.  Lord, 
restore  thy  likeness,  fit  me  for  thy  love,  for  thine 
embraces.  If  I  live  and  die  unsanctified,  I  shall 
be  excluded  -paradise,  not  only  by  tiie  law  of 
God,  but  that  of  my  own  impure  nature. 

4tMy.  .'«.  s  the  Lord  of  that  world  has  right  to 
prescribe  nieasures  of  life,  a  rule  to  walk  by,  to 
all  who  shall  partake  of  the  blessedness  of  para- 
dise ;  I  resolve  (Lord,  help  me  by  thy  grace) 
to  study  this  rule,  and  endeavour  conformity 
thereto.  The  rule  in  general  is  the  divine  law  ; 
which  may  be  considered,  either  as  Jirst  given 
to  mankind,  or  as  given  afterwards  upon  a 
change  in  our  state  and  circumstances.  The 
first  law  was  that  given  to  man  in  innocency, 
and  required  entire  obedience  without  defect  or 
failure  :  And  this  was  the  lav/  our  first  parents 
were  under  ;  upon  the  fulfilling  of  which,  their 
title  to  life,  both  in  the  earthly  and  heavenly 
paradise,  depended.     But  this  (the  fulfilling  of 


SECT.  VIII.]  GF  MEDITATION.  265 

the  law,  I  mean)  being  become  impossible  to 
their  giiilty  apostate  descendants ;  none  of  them 
can  expect  heaven,  or  have  any  title  to  it,  ac- 
cording to  the  tenour  of  that  law.     There  is 
tlierelore  another  law  more  accommodated  to 
the  state  and  circumstances  of  fallen  man,   riz. 
The  i^ospely  the  lazv  of  grace  or  of  faith,  as  the 
apostle  calls  it,    Rom.  in. 'Zl .     "  AVhich  is  that*//oty. 
"  part  of  the  gospel   revelation  that  contains '^'«^^'''- 
"  and  discovers  our  duty,  what  we  are  to  be,  "j*^^^ "" 
"  and  to  do  in  order  to  blessedness,  being,  asi»iai,t- 
"  to  the  matter  of  it,  the  whole  moral  law  be-eous,  ^.. 
"  fore  appertaining  to  the  covenant  of  works,  26. 
"  attempered  to  the  state  of  fallen  sinners,  by 
"  evangelical  mitigations  and  indulgences,  with 
"  the  superadded  precepts  of  repentance,  and 
"  faith  in  a  mediator  ;  with  all  the  other  duties 
"  respecting  the  mediator  as  such  ;  and  clothed 
"  with  a  new  form,  as  it  is  now  taken  into  the 
"  constitution  of  the  covenant  of  grace." 

And  even  this  law,  the  law  of  grace,  maybe 
again  distinguished  into  the  law  of  si.'iceriti/, 
and  the  law  of  (evangelical)  perfection.  The 
former,  the  law  of  sinceriUj,  must  be  understood 
to  require  "  the  mere  being  of  those  gracious 
"  principles  witli  their  essential  acts  (as  there 
"  is  opportunity)  expressed  therein,  in  opposi- 
"  tion  to  the  nulHty,  or  insincerity  of  them.'* 
The  other,  the  law  of  perfection,  requires  the 
utmost  degree  of  improvement  in  virtue  or 
grace,  which,  in  the  several  states  aad  periods 
of  our  life,  wx  are  capable  of  attaining  to :  We 
are  enjoined  io  grow  in  grace  ;  to  perfect  holi- 
ness in  the  fear  of  God  ;  and  to  be  perfect,  as 
our  Fatlier  in  heaven  is  perfect.  And  as  the 
demands  of  these  laws  are  diverse,  so  are  their 
sanctions  diverse  :  The  law  of  sincerity  requir- 


266  OF  MEDITATION.  [CHAP.  II. 

ing  the  essence  of  divine  grace,  of  every  grace, 
constitutes  therein  the  terms  of  salvatiorr,   and 
obligeth  under  the  penalty  of  eternal   death  : 
Thus,  faith,  repentance,  love,    subjection,  c^r. 
are  required,  John  viii.  24,  Luke  xiii.  3,  5.  Acts 
iii.  19.    Cap.  v.  3.    1  Cor.  xvi.  22.    10,    11,   27. 
*  Ibid  28*  Luke  xiv.  26.  He  is  the  *  author  of  eternal  sal- 
vation to  all  those  that  obey  him  ;  but  he  will 
come  in  flaming  fire  to  take  v^engeance  on  those 
that  know  not  God,  and  obey  not  the  gospel ; 
vi'ho  shall  be  punished  with  everlasting  destruc- 
tion, Heb.  V.  3.    2  Thess.  i.   8.  9.     Where  it  is 
only  the  sincerity  of  those  several  requi.sites, 
that  is,  under  so  severe  a  penalty,  exacted  and 
called  for  ;   inasmuch  as,  he  that  is  sincerely  a 
believer,  a  penitent,  a  lover  of  God,  or  Christ, 
nn  obedient  subject,  is  not  capable  of  the  con- 
trary denomination  ;    and  therefore  not  liable, 
according  to  the  tenour  of  this  law,  to   be  pu- 
nished as  an  infidel,  an  impenitent  person,  an 
enemy,  a  rebel.     The  law  of  perfection  requir- 
ing constant   improvements  and  advances,  all 
that  love,  service,  obedience  ;  all  that  fruitful- 
ness,  in  every  good  word   and  work,  M^atching 
all  opportunities  and  occasions  of  doing  and  get- 
ting good  ;    and  this  in  our  whole  course,  with 
all  the  exactness  and  steadiness  we  are  capable 
of:  This  lavv^,  I  say,  demanding  this  of  us,  doth 
not  bind  upon  penalty  of  eternal  damnation, 
tarther  than  oiu'  neglects  and  miscarriages  may 
be  so  gross   and  continued,  as  not  to  consist 
with  sincerity.     But  the  penalty  here  is,    the 
hiding  of  God's  face  ;  wath  a  great  variety  of 
fatherly  chastisements  and  castigations  in  this 
world,  with  the  deprivation  of  many  degrees  of 
happiness  in  the  other  world  :  He  that  soxi'eth 
sparingly  shall  reap  sparinglij^  2  Cor,  ix.  6* 


SECT.  VIII.]  OF  MEDITATION".  2^7 

Now  this  is  the  rule,  the  standing  rule,  ac- 
cording to  which  the  Judge  and  Lord  of  all  will 
proceed  at  last,  Horn.  ii.  6,  7,  8.  16.  Rev.  xxii. 
14.  But  doth  not  this  ascribe  too  much  to 
works,  making  heaven  the  reward  and  result  of 
them  ?  I  answer,  it  makes  it  the  consequence 
of  them  ;  asserts  the  necessity  of  works  in  order 
to  future  hap})iness  ;  which  ever}*  one  must  own, 
that  can  look  into  his  Bible,  and  hath  not  learned 
to  wrangle  away  the  plainest  texts.  Indeed  to 
talk  of  being  happy  without  holiness,  without 
partaking  of  a  divine  nature,  without  the  prin- 
ciples of  the  divine  life,  evidenced  and  express- 
ed in  a  course  of  obedience,  implies  a  contra- 
diction- Notwithstanding  nothing,  according 
to  this  scheme,  is  ascribed  to  works  derogatory 
to  the  grace  of  God  :  The  creature  is  still  laid 
loa\  and  he  that  glories,  must  glory  in  the  Jjcn-d. 
There  is  no  merit  placed  in  our  obedience  ;  it  is 
of  grace,  and  through  the  mediation  of  Christ, 
that  the  law  of  faith  is  established,  and  our  very 
imperfect  obedience  accepted :  Our  faith  and 
obedience  is  owing  to  the  influence  and  opera- 
tion of  the  Paraclete,  the  supply  of  the  Spirit  of 
Jesus  Christ,  promised  and  given  under  the  gos- 
pel dispensation.  It  is  God  that  works  in  us  to 
will  and  to  do  of  his  own  good  pleasure.  Nor  is 
there  any  proportion  between  our  mean,  defec- 
tive service  here  on  earth,  and  the  joys  o^ para- 
dise. By  grace  "ive  arc  saved  (finally  saved,  as 
well  as  brought  under  the  gospel  way  of  salva- 
tion) :  All  in  heaven  will  own  this,  and  cast 
down  their  cnmms  before  the  throne.  Rev.  iv.  1 0. 

O  my  soul  !  attend  thy  rule,  subject  thyself 
to  the  authority  of  thy  great  Lord  and  Master  ; 
study  and  live  to  his  gospel ;  transcribe  it  in 
practice  j  observe  what  lie  has  taught  ;  parti- 


268  OF  MEDITATION.  [CHAP.  II. 

ciilarly  in  his  excellent  sermon  in  the  mount, 
concerning  poverty  of  spirit,  meekness,  merci- 
fulness, heart-purity,  thirsting  after  righteous- 
ness, chastity,  forgiving  and  loving  enemies  ; 
concerning  prayer,  alms,  fasting,  against  an 
anxious  care  and  solicitude  about  this  life,  lay- 
ing up  treasure  in  heaven,  seeking  first  the 
kingdom  of  God  and  his  righteousness.  See 
that  thou  hast  the  truth  of  every  grace,  that 
thou  mayest  not  be  condemned  by  the  law  of 
*Dv.Scot,  sincerity  "  *  He  who  hath  so  submitted  his 
"  will  to  the  will  of  God,  as  to  be  thoroughly 
"  resolved,  without  reserve,  to  obey  him,  and 
"  not  to  do  any  tiling  that  is  contrary  to  his 
"  will,  either  against  knowledge,  or  through 
"  affected  ignorance  or  inconsideration,  hath  in 
*'  this  resolution,  the  real  being  df  all  Christian 
*'  graces  and  virtues  in  him  (supposing  the  re- 
*'  solution  flow  from  a  divine  princi])le),  and 
'*  stands  uncondemned  by  the  law  of  sincerity." 
May  it  be  thus  with  me ;  may  I  keep  up  this 
resolution,  and  accordingly  practise.  (Lord, 
assist  me  by  thy' grace,  or  my  resolution  will 
fail !)  Now  would  I  rest  in  low  attainments^ 
and  be  satisfied  with  little  and  weak  grace,  but 
press  forward  towards  the  mark,  adding  to  my 
jxdth  virliie,  to  mi)  virtue  knowledge,  &c.  Add- 
ing one  degree  of  grace  to  another,  tliat  these 
things  may  be  in  me  and  abonnd ;  so  that  I  be 
neither  barren  nor  unfruitful  in  the  knowledge 
of  the  Lord  Jesus.  Lord,  quicken  me  in  thy 
way ;  may  I  be  always  attentive,  watchful  and 
vigorous  in  my  work,  as  a  Christian  ;  using  all 
proper  measures  and  ministeries  of  improve- 
ment. This  is  Vvhat  I  would  propose,  aim  at, 
and  endeavour.  O  sireiigllien  me  hy  thy  Spirit^ 
with  might  in  the  inii'ard  man  ! 


SECT.  VIII.]  OF  MEDITATTO:S-.  2€& 

5thly.  I  would  also  .resolve  to  improve  tlie 
several  talents  committed  to  me  ;  I  find  the  sen- 
tence in  the  future  judgment,  according  to  our 
care  herein,  Matt.  xxv.  He   that  hath  received 
the  jive  talents  and  improved  them,  was  accept- 
ed :  Enter  thou  into  the  joy  of  thif  Lord.,  v.  21. 
So  he  that  improved  his  two  talents,  v.  22.  whilst 
the  other,  that  hid  his  talent  in  the  earth,  is 
called  a  slothful,  unprofitable,  and  liicked  servant^ 
end  condemned  to  outer  darkness,  v.  30.     Consi- 
der, O  my  soul !  thy  trust,   and  endeavour  to- 
be  a  faitht'ul  steward  of  the  manifold  gifts  of 
God  :  Thou  hast  talents  of  different  kinds  com- 
mitted to  thee,    talents  of  nature ;    as  reason, 
judgment,  the   power   of  choice,    conscience, 
memory,  the  senses  of  the  body,  and  all  the 
faculties  of  the  hiind  ;  talents  of  providence  ;  as 
riches,    learning,    reputation,    interest  in  the 
world,  power  and  authority,  health,  time,  t^'C. 
talents  of  grace,  as  I  may  distinguish  tliem  ;  the 
Bible,  the  ministry  of  the  word,  the  institutions 
of  the  gospel,  the  influences  and  operations  of 
the  holy  Spirit,  S^c.     Some  of  all  these  thou  hast 
received  ;  if  not  five  or  two,  at  least  one  talent ; 
resolve  to  be  faithful  over  thy  few  things.  Lord, 
help  me  to  improve  all  my  powers  and  capacities, 
my  worldly  substance,  my  parts,  time,  all  my 
interests  and  abilities  to  the  honour  of  my  great 
Master  ;  and  as  he  has  prescribed,  may  tliis  be 
my  constant  care  :  Grant  me  the  great  blessings 
of  a  faithful  conscience  ;  which  on  all  occasions 
may  admonish  and  direct,  and  do  thou  assist  me 
by  thy  grace. 

Gthly.  That  I  may  be  fit  for  the  other  world, 
I  would  resolve  and  endeavour  to  live  more 
weaned  from  this  ;  more  disengaged  from  it, 
and  indifferent  about  it ;    to  guard  against  its 


^ '  ^  OF  MEDITATIOX.  fCHAP.  11. 

I 

enchantments  and  flatteries,  and  to  keep  it  un- 
der foot :  How  often  has  it  played  the  impostor 
with  me,  stood  glaring  before  my  eyes  in  false 
colours !  It  has  looked  gay  at  a  distance  ;  but 
when  I  have  come  near,  and  touched  it,  it  has, 
like  the  sensitive  plant,  contracted  and  shrivelled 
up  into  a  little  compass.  Love  not  the  world, 
O  my  soul !  nor  the  things  that  are  in  the  world ; 
get  it  cruciiied  by  the  cross  of  Christ !  Lord, 
anoint  my  eyes  with  eye-salve,  that  I  may  see 
more  clearly  that  world,  which  is  afar  off,  and 
see  the  emptiness  of  this ;  look  it  into  darkness, 
a  shadov/,  and  nothing ! 

Vthly.  I  would  endeavour  ;  be  resolved  here- 
hi,  O  my  soul !  (Lord,  assist  me  by  thy  grace) 
to  intend  this,  the  securing  my  interest  in  i)ara' 
disc,  as  Till/  great  and  main  *worh^  the  governing 
concern  of  life  :  It  is  the  one  thing  needful, 
the  TO  s'pyoj/  of  a  Christian,  his  most  important 
affair,  to  wiiich  every  thing  else  must  be  sub- 
ordinate :  Strive,  saith  Christ,  to  enter  in  at  the 
strait  gate,  Luke  xiii.  -i4.  The  word  he  uses 
QAyuvili^i)  is  borrowed  from  tlie  Ohjmpic  games, 
and  notes  an  earnestness,  like  that  with  which 
the  combatants  there  contended  for  the  prize, 
j^nd  to  the  same  purpose,  2  Pet.  i.  10.  Give  all 
diligence.  And  this  was  exemplified  in  the  prac- 
tice of  the  primitive  Christians,  2  Cor.  v.  9, 
Fhil.  iii.  12,  13,  14.  May  this  be  the  constant 
bent  and  temper  of  my  mind  :  And  whenever 
3ny  zeal  begins  to  cool,  and  I  grow  more  indif- 
lerent  about  the  concerns  of  my  soul,  may  I  not 
rest  in  so  dangerous  a  frame.  O  quicken  me  in 
thy  good  way ;  help  me  to  fix  my  eye  upon  the 
goal  (the  mark)  ;  mai/  I  he  stedjast,  umnoveahle 
in  the  xcork  of  the  hord. 

Sthly.  I  resolve  (Lord,  help  me  by  thy  grace) 


SF.CT.  Vn}.~]  OF  3IEDITATI0>r.  2T1 

frequently  to  Inquire  into  my  state,-  to  examine 
my  lieart,  frame,  conduct,  and  bring  all  under 
censure;  which  sometimes  I  would  attempt  with 
more  vigour  and  solemnity.  Be  faithful,  O  my 
soul,  herein  !  Do  not  live  a  stranger  to  thyself; 
often  put  such  questions  as  these  to  thyself: 
"  Upon  what  terms  do  I  stand  with  God  and 
"  conscience  ?  What  hope  of  heaven  ?  What 
*'  foundation  tor  my  hope  ?  What  meetness  for 
*'  parYidise  f  Should  I  die  this  year,  month,  or 
"  week,  should  I  die  in  the  Lord,  and  enter  into 
"  the  joy  of  my  Lord  ?"  Thus  shall  my  spirit 
make  diligent  search  ;  Lord,  direct  and  prosper 
me  in  my  work. 

9thly.  Whatever  1  find  matter  of  disquietude, 
of  uneasiness  and  reasonable  fear  to  me,  on  the 
account  of  wliich,  1  ani  ready  to  question  my 
state ;  I  resolve  not  to  cease  till  1  have  it  re- 
moved :  If  a  head-strong  lust  and  corruption, 
I  will  endeavour  its  mortification  ;  if  want  or 
weakness  of  grace,  neglects,  omissions,  aversion 
to  spiritual  w^ork  and  converse,  unsuitableness 
of  heart  and  frame  to  paradise,  S^r.  It  shall  be 
iny  care  to  get  this  matter  set  right ;  the  cause 
of  complaint  taken  away  :  Lord,  establish  my 
purposes,  and  succeed  with  thy  blessing. 

lOthly.  I  would  sometimes  make  a  more  vi- 
gorous effort  towards  heaven,  raising  the  heart 
and  affections  as  near  it  as  I  can  ;  endeavouring 
to  abstract  and  withdraw  from  the  body,  and 
mix  awhile  with  the  inhabitants  of  pa?Yidise.  As 
this  is  done  in  a  lower  degree,  ojtc/i,  in  the 
course  of  a  devout  Christian's  lile,  in  meditation, 
prayer,  sacraments,  c^r.  So  it  should  now  and 
then  be  attempted  in  farther  measures  ;  the  soul 
set  apart  for  intercourse  w^ith  God  and  heaven  ; 
as  on  a  day  of  secret  humiliation  or  thanksgiving. 


272  OF  MEDITATION.  [cHAP.  Ih 

Lord,  may  I  be  acquainted  with  such  employ- 
ment, such  blessed  work,  know  more  of  com- 
munion with  thyself;  and  therein  foretaste  more 
of  the  pleasures  of  paradise.  This  is  the  way  to 
secure  thy  interest,  O  my  soul !  in  heaven,  and 
to  have  an  abundant  entrance  administered  in- 
to it. 

llthly.  As  the  mediation  of  Christ  is  the 
ground  of  my  claim,  and  foundation  of  my  title, 
^nd  of  all  my  hopes  of  paradise,  I  v*?ouid  con- 
stantly depend  thereon,  and  constantly  plead 
the  atonement  he  has  made.  May  I  look  to  him 
for  daily  pardon  Jind  peace,  and  farther  accept- 
ance, Epii.  i.  7. 

These,  O  rny  God  !  are  the  hum.ble  purposes 
and  resolutions  of  my  soul ;  establish  and  con- 
firm them  :  Keep  these  things  for  ever  upon  the 
imaginations  of  the  thought?  of  my  heart.  I 
conuTiit  my  way  unto  thee,  resigning  myself  to 
the  conduct  of  thy  grace  and  Spirit :  Grant  me 
thy  presence  and  liivour  here^  thy  heaven  here- 
after, and  as  to  the  rest,  the  lower,  lesser  things 
of  this  little  world,  I  insist  on  nothing :  What 
thou  wilt,  as  thou  wilt.  Deus  mens  et  onuiia, 
My  God  is  my  all. 


A  Meditation  on  the  Love  of  Christ. 

Rev.  i.  5.     Uiito  him  that  loved  us. 

f  J  i 
1  HE  mystery  of  redemption  is  a   mystery  of 

love  ;  so  the  scripture  represents  it,  every  Vvdiere 

celebrating  the  love  of  the  Father  and  the  Son^ 

in  this  great  and  glorious  work  :    God  so  loved 

the  'world,  that  he  gave  his  only  begotten  Son, 

John  iii.  16.     In  this  was  ynamfested  the  love^qf 


SECT.  Vlir.]  OF  MEDITATION**  "27$ 

God  toxvards  us,  because  that  God  sent  his  ordi/ 
begotten  Son  into  the  xcoT'td,  that  xce  might  live 
through  Jiiin.  Herein  is  love  ;  not  that  we  loved 
(rod,  but  that  he  loved  us,  and  sent  his  Son  to  be 
the  propitiation  for  our  sins,  1  John  iv.  9,  10. 
J  rat/,'  in  love,  as  Christ  hath  loved  us,  and  hath 

given  hnnself  for  us Eph.  v.  2.  Christ  loved 

the  church,  and  gave  himself,  &:c.  EpJi.  v.  22. 
Christ  hath  loved  the  church.  And  so  eminent 
and  signal  his  love,  that  it  is  made  his  cliaracter 
and  description  :  Through  him  that  hath  loved  us, 
Horn.  viii.  37.  To  him  that  loved  us.  Rev.  i.  5. 
To  him  ;  it  is  not  said  who  he  is ;  he  is  not  dis- 
tinguished by  any  proper  name  ;  and  yet  what 
is  said  of  him  is^  a  sufficient  designation  of  the 
person  intended,  was  there  nothing  more  :  Him 
that  loved  us.  He  hath  loved,  and  so  loved,  as 
never  any  did  ;  love  is  his  name,  and  love  his 
memorial  in  the  church  for  ever. 

O  my  soul !  contemplate  this  glorious  subject, 
tlie  love  of  thy  Redeemer.  Lord,  help  me  by 
thy  grace  ;  enlighten,  enliven,  scatter  the 
clouds  that  too  often,  and  even  now,  alas  !  over^ 
spread  my  mind.  Gi\'e  me  a  more  distinct  ap- 
prehension, a  clearer  view  of  tliy  love,  thy  won- 
drous love  ;  touch  a  dead  and  dull  heart ;  tune 
my  earthly  affections  ;  raise  them  to  a  more 
suitable  pitch,  that  I  may  feel  the  power  and 
influence  of  the  subject  I  have  before  me.  Axi'ake, 
O  mi/  soul  I  awake  psalter ij  and  harp,  awake  every 
facidty,  all  that  is  within  me  be  stirred  up  : 
While  I  am  musing  may  the  fire  burn. 

As  the  whole  doctiinc  concerning  Christ,  his 
person,  offices,  mediation,  and  so  his  love  in  all, 
is  owing  to  revelation  ;  we  must  fion:  thence 
derive  our  notions,  and  thereby  regulate  our 
conceptions  and  discourses  about  them.  Let  me 

T 


2-74-  OF  MEDITATIOK.  [cHAP.  IL^ 

::rlierefore  view  the  present  subject  in  the  glass 
of  the  scripture ;  of  the  gospel  particularly, 
which  alone  can  shew  it  in  a  true  and  proper 
light. 

And  here  are  two  things  I  shall  propose  to 
myself,  briefly  to  consider  ;  'a'lial  this  love  is, 
what  sort  of  a  love  ;  and  xvherein  it  appem^s,  and 
is  expressed. 

I.  IVfiat  this  love  is.  And  (1st.)  I  find  com- 
passion and  bounty  included  in  the  scripture 
notion  of  it :  Love,  in  us,  has  generally  a  great 
deal  of  selfishness  in  it ;  we  are  sensible  of  a  pe- 
nury and  want  in  our  own  beings,  and  therefore 
seek  some  augmentation,  or  addition  by  imion 
witli  the  object  we  love  :  Either  there  is  some- 
thing agreeable  and  beneficial  in  the  object, 
that  recommends  it  to  our  esteem,  and  engages 
our  affections  ;  or  we  are  laid  under  obligations 
by  the  love,  friendship,  c^r.  of  those  we  love, 
and  therefore  love,  because  we  are  first  loved. 
But  the  love  of  Christ  is  not  this  w^ay  excited  ; 
we  had  neitlier  done  any  thing  to  oblige  him, 
nor  have  we  any  thing  that  could  engage  him, 
any  farther  tlian  tlie  misery,  he  saw  us  involved 
in>  might  move  him  :  Herein  is  love,  not  that 
ive  loved  God,  hut  that  he  loved  us,  1  John  iv.  10. 
Which  is  equally  true  of  the  Father  and  of  the 
Son. 

2dly.  It  is  a  free,  generous,  heroic  love,  like 
that  of  some  great  and  public  benefactor,  vvdio, 
touched  with  the  miseries  and  distresses  of  man- 
kind, undertakes  their  relief.  When  we  xt^ere 
without  strength,  ungodlij,  simiers,  enemies,  Christ 
died  for  us,  llom.  v.  6,  8,  10.  The  fall  had  im- 
poverished us,  brought  us  under  a  curse,  and 
the  sentence  of  death  ;  the  love  of  Christ  ran- 
somed us  :  Jfone  died  for  all^  then  were  all  dead, 
2  Cor.  V.  14. 


SkCT.  VIII.]  OF  MEDITATION.  2Vv 

Sdly.  And  how  great,  as  well  as  free  this 
love  !  No  instance  of  human  love  can  equal  it; 
The  highest  f'lat  ever  rose,  was  tor  one  friend  to 
die  tor  another  (as  in  the  case  of  Damon  and 
Pythias)  :  Greater  lo.  e  hath  no  man,  than  that  a 
man  lay  clotcn  his  life  for  his  friends,  John  xv.  13. 
But  greater  love  hath  God- Alan,  who  laid  down 
his  lire  for  enemies. 

4th]y.  It  is  a  love  beyond  all  thought  and 
conception  of  ours  ;  as  the  apostle  intimates, 
Eph.  iii.  18,  19.  That  ye  7nay  be  able  to  com- 
prehend icith  all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height,  and  to  know  the 
love  of  Christ ;  he  adds,  which  passeth  hioxdedge. 
It  is  above  our  understanding  ;  we  cannot  iind 
it  out  to  perfection  ;  we  know  not  the  full  dig- 
nity of  his  person,  the  greatness  of  his  con- 
descension ;  and  therefore  cannot  pretend  to 
measure  his  love  in  its  utmost  latitude  ;  on  which 
account,  it  may  be,  the  apostle  ascribes  a  four- 
fold dimension  to  it. 

But  why  doth  he  desire  the  Ephesians  min-ht 
comprehend  it,  and  that  with  all  saints,  if  it 
really  passeth  knowledge,  and  cannot  be  so 
comprehended  ?  I  answer,  all  the  saints  study 
it,  search  into  it,  and  endeavour  to  comprehend 
more  and  more  oC  it :  Something  they  know, 
more  they  desire  to  knov/  ;  they  stoop  down 
with  the  angels,  and  look  into  these  things  ; 
they  are  comprehending ;  and  though  they  have 
not  already  attained,  they  are  pressing  forward 
towards  the  mark.  Now  the  apostle  prays  for 
the  Ephesians,  that  the  same  mind  may  be  in 
tliem,  that  they  may,  with  all  saints,  study  this 
love.  And,  O  my  soul !  join  thou  in  the  sub- 
ject ;  nothing  more  worthy  of  thy  inquiries  ; 
Lord,  shed  abroad  thy  love  in  my  heart  j  let 
*  T  2 


276^^  GV  MEDITATION.  [cifAF.-  ir 

Christ  dwell  there  by  faitli,  that  I  being  rooted 
and  grounded  in  love,  may  better  understand 
and  take  in  more  of  the  love  of  my  Redeemer. 


A  second  Afcditatlon  on  the  Love  qfCii hist. 

il.  JriAviXG  on  another  occasion  spent  some 
tittle  time  in  ni-editating  upon  the  love  of  Christ; 
where  I  considered  what  is  included  in  the  no- 
tion of  his  love,  I  n'ow  return  to  the  subject ; 
Lord,  deliver  my  thoughts  from  their  usual 
barrenness,  mymind  from  distraction  and  vanity, 
and  tune  my  heairt  ibr  this  blessed  work  i 

I  am  to  inquire  into  the  justice  of  this  charac- 
ter ;  /le  that  has  laved  us,  and  consider  wherein 
he  hath  manifested  his  love :  And  (1st.)  How 
readily  did  he  undertake  for  poor  sinners,  in  that 
stipulation  between  the  Father  and  him,  which 
divines  call  the  covenant  of  redemption  I  The 
wisdom  of  God,  as  lawgiver  and  governor,  in^ 
.listed  upon  an  atonement  for  sin  :  Some  honour- 
able expedient  upon  which  he  might  forgive  sin, 
and  treat  with  sinners,  with  a  saho  to  all  his 
perfections,  and  to  the  authority  of  his  own 
faw  ;  might  appear  just,  and  yet  the  justijier  of 
him  that  Jyelieveth  in.  Jesus,  Horn.  iii.  26.  This^ 
expedient,  in  shoit,  was,  that  the  Soix  should 
take  our  nature,  and  therein  dieaA'ictim,  which' 
he  consented  to  with  all  cheerfulness  :  Saerijice 
and  qfjering  thou  didst  fiotdesir^e,  then,  said  I,  lo,. 
I  come,  in  the  volume  of  thy  hook  it  is  ivritten  of 
me,  Psal.  xl.  6,  7,  8.  He  said  it  by  v/ay  of 
compliance  with  the  Father's  proposal  and  de- 
mand. The  matter  was  brought  to  a  solenni 
contract  between  them,  as  seems  implied,  and 
therefore  it  iS' represented  as- written  in  Sivoiumey. 


S7-.CT,  VIII.]  OF  -■VIKDITATIOX.  277 

"  AMiicli,"  says  a  *  learned  man,  "  is  no  other*  Dr. 
*'  thing  than  a  hill,  or  roll  of  contract  between  ^'"'z'- 
"  God  the  Father  ;uid  Christ  ;  wherein  is  sup-"'^""*^' 
*'  })osed  to  be  written  tht*  agreement,  prepara- 
*'  tory  to  tluit  great  w^oi-k  of  Christ's  incarna- 
*'  tion  :  Wii-erein  lie  unik-rtaking  perfectly  to 
"  fulfil  the  will  of  God,  to  perform  all  active, 
*'  and   also  all    })assive  obedience,    even  unto 
*'  death,  had  tlie  promise  from  Gt)d,  that  he 
^'  sjioiild  become  the  mithor  of  eternal  salvation 
*'  to  all  that  obey  him."     The  scripture  gives 
"  se\  eral  intimations  elsewhere  of  such  a  cove- 
"  nant  (tliough  we  have  not  its  precise  form 
"  and  plan,  nor  all  the  articles  of  it),  as  Psalm 
Ixxxix.  19,  28,  '29.  I  have  laid  help  upon  one  that 
is  mighti/  ;  oiiy  mercy  xdll  I  leepjbr  him  for  ever, 
and  my  cox'enant  shall  sfa7ul  Jast  tvith   him  ;  his 
seed  xdli  I  male  to  endure Jbr  ever  ^  and  ids  throne 
as  the  days  of  heaven.     The  Father  promised  to 
him   a  numerous  and  glorious   progenj'^ :   The 
heathen  for  his  inheritance^  the  uttermost  paints  of 
the  earth  for  his  possession.     This  was  the  stipu- 
lation, the  statute  and  decree  of  God  concern- 
ing him,  Fsal.  ii.  7,  8.     But  then   he  must  be 
their  help,  Fsal.  Ixxxix.  19.     Must  himself  be- 
come their  sacrifice,  and  save  by  dying,   JVhen 
Ihou.  shalt  make  his  soul  an  offering  Jbr  sia,  he  shall 
see  his  seed,  he  shall  see  of  the  travail  (if  his  souly 
and  be  satifed,  Isa.  liii.  10,  11.     His  soul  must 
travail,  and  then  be  satisfieiL 

i!^ow^  here  my  kind  and  gracious  Redeemer 
consents  ;  freely  and  cheerfully  ofl^ers  himself; 
/o,  /  come,  saith  he,  /  delight  to  do  thy  xdll,  O 
<jod,  thy  laxv  is  xdthin  my  heart.  He  knew  what 
the  will  of  CJod  was,  viz.  that  instead  of  legal 
sacrifices,  altogether  insufficient  for  so  great  a 
service  as  our  redemption,  he  must  be  made  a 


278  OF  MEDITATION-.  [CIIAP.  II. 

sa^riiice  ;  a  body  was  prepared,  which  he  mnst 
]ive  in,  die  in  :  And  this  he  submits  to  with  de- 
light, rejoicing  in  the  prospect  of  rehcving  and 
succouring  perishing  sinners,  upon  these  severe 
terms,  Prov.  viii.  31.  And  who  can  fathom, 
wlio  can  estimate  this  love  ? 

2dly.  And  how  strange  an  instance  of  love 
hhi?7carnatio'n  inpui'suance  of  the  fore-mentioned 
engagements  !  In  the  fidiiess  of  time  God  sent 
Jorth  his  Son,  made  of  a  woman.  Gal.  iv.  4.  He 
sent  him  forth,  as  was  proposed  and  agreed  : 
Christ  had  said,  lo,  I  come ;  and  he  did  not  fail ; 
Avould  not  draw  back  :  The  Word  was  madefesh, 
and  dwelt  among  us,  John  i,  14.  Madefesh  ; 
amazing  condescension  !  Suppose  one  of  the 
angels,  v>ho  stands  in  the  presence  of  God  ;  a 
bright  seraph  should,  for  the  sake  of  some  spe- 
cial service  to  a  number  of  us  mortals,  have  left 
the  regions  of  bliss,  and  have  taken  up  his 
dwelling  in  a  human  body  ;  been  united  to  such 
a  lump  of  earth,  and  been  united  to  its  laws; 
how  r'hould  we  celebrate  such  an  act  of  kind- 
ness and  generosity!  We  should  be  often 
speaking  of,  and  extolling  our  good  angel.  But, 
O  my  soul !  here  is  greater  love,  a  lower  stoop; 
thy  Redeemer,  more  excellent  than  the  angels, 
has  done  this :  He  has  loved  thee  ;  so  loved 
thee,  as  to  becom.e  a  man  like  thee :  The  Son 
of  God  bccranc  the  son  of  man,  that  thou  might- 
est  be  advanced  to  the  dignity  of  a  son  of  God. 

Nor  was  the  condescension  notional,  that 
needs  the  help  of  nice  and  subtle  distinctions, 
and  the  art  of  words  to  make  it  something ;  but 
it  was  a  real  and  proper  condescension  :  He 
laid  aside  a  glory  he  had  with  the  Father  before 
the  world  was,  John  xvii.  5.  Was  in  the  form  of 
God,  but  emptied  himself,  and  took  ?/jpon  hivi 


JIECT.  VIII.]  OF  MEDITATION.  1279 

the  form  of  a  servant^  Phil.  ii.  6,  7.  Love  brought 
him  from  heaven  to  earth  ;  humbled  him  to  tlie 
t^tate  of  an  intaat  !  And  what  manner  of  love 
this  !  Ye  know  (he  grace  of  oitr^  I^ord  Jesus 
Christy  saith  the  apostle  ;  that  though  lie  xvas  rich, 
jjci  for  our  sake  he  hecome  poor,  2  Cor.  viii.  9. 
We  know  something  of  his  grace  ;  know  that  it 
is  grace,  great  grace  :  but  how  great,  we  know 
not.  Adore,  O  my  soul !  When  thou  under- 
standest  better,  thou  wilt  love  more  and  praise 
better.  2Vie  Word,  mtli  God,  became  Imma- 
nucl,  God  xvith  us. 

3dly.  Nor  did  he  only  become  man,  but  was  '' 

born  in  circumstances  of  great  outward  mean- 
ness. His  mother,  though  of  the  royal  line  of 
David,  yet  was  of  a  family,  at  that  tluve,  very 
much  reducecL  Witness  her  being  espoused  to 
a  carpenter  :  Witness  her  being  thrust  out  into 
a  stable  at  the  inn  of  Bethlehem.  It  is  indeed 
said,  there  rcw^  ?io  room  for  them  in  the  inn,  Luke 
ii.  7.  But,  no  question,  had  she  made  any  con- 
siderable figure,  some  or  other  would  have  com- 
])limented  him  with  an  apartment,  or  offered 
them  to  share  with  them  in  their  accommoda- 
tions ;  but  nothing  of  this  civility  is  shewn 
them  :  She  is  tbrced  to  sliift  for  herself,  and 
lodire  in  an  outhouse  with  the  cattle  :  And  there 
she  hrmg's,  forth  her  Son,  wraps  him  in  sxvaddling 
clothes,  and  lays  him  in  a  manger.  Witness  her 
offering  at  the  time  of  her  puriiication  ;  Mhicli 
was  two  young  pigeons,  the  sacrifice  the  law  al- 
lowed lor  those  that  could  not  offer  a  lamb,  Lev. 
xii.  6.  S.  Lu/re  ii.  24. 

And  what  condescension  and  grace  was  here! 
Blessed  Lord  !  that  thou  shouldest  consent  to 
be  born  for  me,  and  thus  born  !  Thy  chamber 
ni'  state  a  stable  j     thy  cradle   a  manger,    or 


286  OF  MEDITATION.  [CIIAP.  IT. 

cratch  !  What  a  stir  and  bustle  do  we  often  see 
at  the  birtli  of  a  poor  worm  !  what  a  pompous 
apparatus,  and  preparation  for  l3ing-in  1  what 
attendance  and  ceremony,  what  addiesses,  flat- 
teries upon  the  birtli,  especially  ii'itbe  of  one  of 
these  little  creatures  Ave  call  an  heir !  And  yet, 
behold !  the  Son  of  God,  heir  of  all  things,  whom 
all  the  angels  of  God  worship,  comes  into  the 
world  in  this  obscurity !  O  my  soul !  view  thy 
Lord  in  this  abasement,  and  infer  thence  the 
height  of  love  ;  iearn  to  admire  his  love  and  imi- 
tate his  humility.  Some  of  the  devouter  Papists 
have  a  way  of  devoting  themselves  to  the  Holy 
Injavcy  of  Christ,  (as  they  call  it :)  There  may 
be  a  great  deal  of  humour  and  superstition  in 
that ;  but  certainly  we  may  (with  much  advan- 
tage) study,  and  devoutly  contemplate  his  in- 
fancy,, which  so  loudly  proclaims  love,  and 
preaches  humility.  Look,  O  my  soul !  to  the 
manger  of  Christ,  and  learn  to  despise  the 
pomps  and  vanities  of  this  w'orld.  Look  to  the 
manger  of  Christ,  and  adore  the  love  that 
brought  him  thither,  and  laid  him  there. 

4thiy.  And  how  i}ieat  an  ar<i,ument  of  love 
m.ay  we  hnd,  in.  the  condition  and  manner  of  his 
Yiio,  ?  He  was  not  only  known  and  distinguished 
as  the  Carpc.ivtcr^s  Sou,  but  it  seems  served  a  sort 
of  an  apprenticeship  to  the  carpenter's  trade. 
Hence  they  call  him  the  Carpenter,  Mark.  "\'i.  3. 
The  Son  of  God,  handling  the  ax  and  the  })lane  ! 
subject  to  a  poor  artizan,  as  his  father  and  mas- 
ter, jAike  ii.  51.  working  as  an  ordinary  mecha- 
nic for  his  bread!  G  my  God,  thy  love  over- 
powers !  language  here  is  swallowed  up.  Adore, 
O  my  soul !  in  wonder  and  silence  adore. 

When  he  entered  upon  the  stage  of  public  ac- 
tion, he  still  appeared  under  the  same  diminu- 


SECT.  VIII.]  OF  MEDITATION.  281 

tion,  and  in  circumstances  of  low  abasement ; 
He  had  neither  house  to  live  in,  nor  estate  to 
live  upon  ;  but  was  behoklen  to  the  hospitahty 
of  his  friends,  and  subsisted  by  their  charity : 
7//r  Son  of  Man,  saith  he,  hath  not  xchere  to  lay 
his  head.  Matt.  viii.  20.  Certain  women,  we  read, 
mi  III, sieved  to  liim  of  their  substance,  Luke  viii.  3. 
And  how  was  he  lessened  and  villified  as  to  his 
moral  character  ?  He  is  traduced  as  a  deceiver, 
a  madman,  a  traitor,  a  blasphemer,  a  conjurer,  a 
confederate  with  devils  :  Thus  he  endured  the 
contradiction  of  sinners  a^-ainst  himself,  Heb.  xii. 
3.  Of  sinners,  for  whom  he  had  the  kindest  de- 
signs, and  for  whom  he  was  doing  the  kindest 
things.  Strange  mysterious  love,  that  reconciled 
him  to  such  treatment !  He  foresaw  it,  and  yet 
submitted  to  it ;  knew  what  he  must  expect 
from  the  children  of  men,  and  yet  the  prospect 
of  the  great  salvation  he  should  accomplish  for 
them,  made  him  delight  to  be  among  them, 
Frov.  viii.  31.  Lord,  may  I  never  forget  thy 
love  ;  never  think  much  of  contempt,  reproach, 
poverty,  and  persecution  for  thy  sake  ! 

.5thly.  And  what  shall  I  say  of  his  love  in 
dying ;  herein  the  scripture  lays  the  greatest 
stress  of  all :  To  him  that  loved  us,  and  tvashed  us 
in  his  own  blood.  So  J^/;//.  v.  2.  Christ  loved  us, 
and  gave  himself  a  sacrijice.  Had  he  only  as- 
sumed our  nature,  to  have  lived  in  it,  in  all  the 
ease,  honour  and  grandeur,  that  human  ailairs 
will  permit ;  never  to  have  felt  a  troublesome 
moment ;  and  afterwards  have  been  translated 
to  heaven  in  a  fiery  chariot,  with  the  acclama- 
tions of  attending  angels ;  there  had  been  great 
condescension,  even  in  this  ;  but  to  take  a  body 
on  purpose  to  suffer,  to  be  pierced,  wounded, 
broken  j  to  languish,  bleed  and  diej  to  be  made 


•28-2  OF  MEDirATION-.  [CIIAP.  11. 

a  man,  that  he  might  b.e  a  man  of  sorrows,  Isa. 
liii.  3.  This  strangely  enhances  his  love,  and 
raises  it  above  all  comprehension.  Take  a  vievr, 
<)  my  soul !  of  the  last  scene,  so  full  of  tragedy 
and  amazement ;  follow  him  to  Golgotha ;  be- 
hold him  prostrate  in  the  garden,  praying  more 
earnestly  in  his  agony;  sweating  drops  of  blood; 
hear  him  crying  out,  my  soul  h  exceeding  sor- 
ro'iifuly  sore  amazed  :  If  it  be  possible,  let  this  cup 
pass  from  me  ;  my  God,  my  God,  rchy  hast  tliou 
Jorsalrn  me  !  And  read  his  love  in  tears,  and 
groans,  and  blood.  When  the  Jexvs  saw  him 
weeping  over  the  grave,  as  it  were  of  Lazarus, 
Jiehold,  say  they,  how  he  loved  him,  John  xi.  36, 
Much  more  reason  have  I  to  remark  this,  when 
1  see  him,  not  only  weeping  over,  but  dying  for 
lost  sinners. 

Gthly.  Nor  did  his  love  terminate  an  end  with 
his  death :  His  government,  as  head  and  Lord 
of  tlie  church,  is  =a  goverinnent  of  grace  and 
3ove  :  There  is  a  vein  of  love  running  through 
every  dispensation,  and  hlling  every  scene  of  his 
providence.  What  glori^is  displays  of  lo\e  to- 
wards sinners,  in  their  first  conversion,  often- 
times !  and  in  his  after-conduct  of  them !  The 
//postle  reflecting  on  his  own  case,  that  he  ob- 
tained mercy,  cries  out,  IVie  grace  of  our  Lord 
Jesus  Christ  xvas  e.vceeding  abundant ;  and  in  me 
he  shewed  all  long-suffering,  as  a  pattern  to  them 
that  should  hereafter  beliete,  1  Tim.  i.  13,  16. 
This  was  a  sort  of  a  specimen  of  his  dealings 
with  other  injurious,  obstinate  sinners.  O  my 
soul !  never  ibrget  the  like  instances  of  thy  Re- 
deemer's love  towards  thyselfl  How  long  did 
he  wait  to  be  gracious  !  And  in  what  methods 
of  rich  and  sovereign  grace  did  he  at  last  sub^ 
■due,  and  reclaim  thee?  O,  adore  the  love  that 


SECT.  VIII.]  OF  MEDITATION.  283- 

has  saved  thee !  The  review  of  this  grace  will 
be  part  of  thy  heaven  hereafter  ;  will  supply 
thy  song  to  everlasting  ;  now  begin  thy  eternal 
work.  And  how  wonderful  the  history  of  his 
love  ;  since  with  the  prodigal,  he  brought  thee 
back  to  thy  Father's  house  ?  He  that  loveth  me, 
saith  Christ,  sjiall  he  loved  of  my  Father,  and  I 
lull  love  him,  and  manifest  my  self  to  him,  John  xiv. 
21.  He  not  only  hath  loved,  but  tcvV/love,  con- 
tinue to  love  ;  and  as  an  evidence  of  it  manifest 
himself  to  those  he  loves ;  guiding,  restoring, 
supporting,  quickening,  comforting  them  ;  he 
brings  them  to  his  hanqiieting  house,  where  his 
banner  over  them  is  lave  ;  He  satisfeth  them  uith 
thejatness  of  his  house,  and  makes  them  drink  of 
the  rivers  o/'his  pleasure  :  He  gathers  them  in 
his  arms,  and  carries  them  in  his  bosom ;  follows 
them  with  a  constant  tender  care  :  And  as  he 
icashed  them  for  their  sins  in  his  oxim  blood,  he 
doth,  in  virtue  thereof,  intercede  for  them  above, 
and  play  the  Advocate,  in  their  behalf,  "aith  the 

Father,"!  John  ii.  1.  Heb.  ii.  18. 4.  15.    He 

knows  and  pities  their  infirmities,  sympathizes 
with  them  in  their  temptations,  sufferings  and 
conflicts. 

7thly.  Heaven  is  the  preparation  of  his  love  ; 
and  indeed,  it  is  there  only  that  we  shall  under- 
stand how  great  his  love  is  ;  when  we  see  it  in 
its  last  scene,  and  final  issue.  Christ  loved  the 
church,  and  gave  himself  for  it,  that  he  might  jnT- 
sent  it  to  himself  a  glorious  church,  not  having 
spot  or  lirinlde,  or  any  such  thing,  Eph.  v.  25.  27. 
This  is  what  he  aimed  at  in  coming  tiom  heaven, 
viz.  that  he  might  advance  his  servants  and  fol- 
lowers thitlier  :  He  entered  heaven  as  our  fore- 
runner, Heb.  vi.  20.  And  tells  us,  he  went  to 
prepare  a  place  for  us ;  and  that  he  w41l  come 


534  OF  MEDITATION-.  [CHAP.  TI. 

again  and  receive  us  to  himself,  that  where  he  is, 
there  tee  7na;i/  he  also,  John  xiv.  23.  Heaven  is 
the  price  of  liis  blood  (the  purchased  possessioii) 
and  the  fruit  of  his  love  :  They  in  heaven  clearly 
seethe  dueness  of  his  character,  him  that  loved 
us,  and  accordingly  own  and  adore  him  for  ever. 
And  thus  I  have  traced  the  subject,  the  love 
of  my  dearest  Lord,  through  several  of  its  more 
remarkable  instances.  Look  back,  O  my  soul ! 
upon  them  ;  till  thou  feelest  the  power,  the  con- 
straining power  of  divine  love  :  And  Lord,  look 
down  upon  me  with  a  pitying,  relieving,  helping 
eye  ;  dart  a  beam  of  thy  own  light ;  afford  a 
touch  of  thy  own  divine  hand,  that  I  may  un- 
derstand and  feel  thv  love. 


A  third  Medilation  on  the  love  of 
CniiisT. 


A 


N'D  is  this  the  love  of  my  Redeemer!  has  he 
loved  us,  and  thus  loved  us !  How  great  is  thy 
obligations,  O  my  soul !  to  love  him  !  Love  be- 
gets love  ;  all  ingenious  minds  find  it  so  :  And 
indeed  it  generally  softens  the  hardest  hearts, 
and  overcomes  the  most  untractable  natures  that 
are  least  capable  of  the  tender  impressions  of 
love.  How  was  Saul,  even  in  the  midst  of  his 
raoje  ao-ainst  David,  subdued  bv  an  instance  of 
his  generous  kindness  ?  Is  this  the  voice  of  mtf 
Son  David  ?  And  8aul  I'ft  up  his  voice  and  wept. 
And  he  said  unto  David,  thou  art  more  righteous 
than  I,  for  thou  hastrexvardedme  good,  whereas  I 
have  rewarded  thee  evil :  And  thou  hast  shelved  me 
this  day,  hoiv  that  thou  hast  dealt  well  with  me : 
Forasmuch  as  when  the  Lord  had  delivered  me 
into  thine  hand,  thou  Idlleclst  me  not.     For  if  a 


SECT.  VlnO  OF  >rEI>ITATIO\%  2^8if 

man.  find  hU  cnemij,  'rvill  lie  Icf  liini  go  tt^Il  i'maij  ? 
IVIierefore  the  Lord  rexcard  tliec  ii'ood,  for  that 
thou  hast  done  unto  me  thisdai/^  1  Sam.  xxiv.  16, 
17,  18,  19.  Love  is  the  most  powerrlil  orator;  it 
has  irresistible  charms  ;  can  melt  down  an  ene- 
iny,  and  carry  all  captive  before  it.  And,  O  my 
soul !  canst  tliou  stai^  out  against  the  force  of 
this  love  r  the  most  amazing,  glorious,  trium- 
phant love  !  Shall  an  obdurate,  abandoned  Saul 
relent,  Ujxni  a  small  expression  o^  David's  good- 
ness ;  and  dost  thou  remain  untouched  with  a 
redeemer's  love,  in  all  the  surprising  instances  of 
it  ?  Canst  thou  pass  through  such  an  history  of 
love,  transcendant,  unparallelled  love,  and  not 
be  moved,  not  trans]>orted  !" '  Lord,  pity  my  stu- 
pidity, and  cure  it  j  break  this  rock ;  take  axca?/ 
the  heart  oj'stone^  and  give  an  heart  (f  flesh. 

Lament,  ()  my  soul  i  the  want  of  love,  wlierc 
it  is  so  nuich  due,  and  so  well  deserved.  How- 
do  we  find  ourselves  obliged,  by  a  small  favour 
from  our  fellow  creatures  ?  And  if  they  heap  be- 
nefits upon  us,  and  repeat  kindnesses,  they  make 
lis  their  property  ;  we  are  so  much  theirs,  that 
we  are  t^carce  any  longer  our  own  :  But,  alas  \ 
the  love  of  my  Redeemer  has  not  had  this  effect; 
though  it  be  the  greatest,  and  most  beneficial, 
free,  generous,  and  wlmt  carries  it  in  infinite  ob- 
ligations ;  how  little  influence  has  it  had  upon 
me  !'  how  little  do  I  feel  its  power !  Wretch  that 
I  am !  anv  lo\v  instance  of  love  has  more  force 
and  authority  with  me,  than  that  love,  which  is 
the  wonder  and  song  of  saints  and  seraphs  :  Be- 
wail this  olxluracy  and  insensibility.  It  is  said 
of  a  good  man,  that  often  appeared  disconsolate^ 
and  would  sometimes,  in  company,  let  fall  tears  ; 
that  being  asked  the  reason,  he  answered,  / 
t'annol  bring  this  vile  heart  of  7nine  to  love  the. 


286  OF  MEDITATION.  [CIIAP.  IT, 

Lord  Jesus.  Weep,  O  my  soul !  over  thy  vile 
heart ;  herein  vile  above  measure,  that  it  can 
throw  away  affections  upon  every  worthless  ob- 
ject, but  has  none  ibr  a  Redeemer ;  will  not  be 
brought  to  love  the  Lord  Jesus. 

Stir  up  thyself,  O  my  soul !  and  turn  thy  af- 
fections into  their  propei-gchannel ;  direct  them 
to  their  proper  object ;  let  the  love  of  Christ 
constrain  thee  ;  he  has  every  thing  that  may  in- 
vite and  engage  thy  strongest  affections.  For 
instance,  how  amiable  and  excellent  his  person  : 
This  is  represented  in  the  book  of  Canticles,  in  a 
variety  of  metaphors,  suitable  to  the  nature  of 
that  song  ;  and  made  one  reason  of  that  love, 
wliich  all  ought  to  have,  and  all  truly  devout 
souls  actually  have,  in  a  greater,  or  less  degree, 
to  their  Lord  and  husband.  /  am  the  rose  of 
Sharon,  saith  he,  and  the  lilij  of  the  valleys. 
Chap.  ii.  1 .  As  the  apple-tree  among  the  trees  of 
the  wood,  adds  the  spouse,  so  is  my  beloved  among 
*  ?,^.?at.the  sons,  v.  S.  q.  d.  "  *  Thou  art  more  lovely  in 
viloc.  ii  ^y^y  gygg  tlvdn  the  greatest  princes  in  the 
*'  world,  who  are  no  more  to  be  compared  with 
*'  thee,  than  the  wild  trees,  that  bring  forth  no- 
"  thing  but  leaves,  or  only  harsh  and  insipid 
"  trash,  with  the  goodly  apple-tree,  when  itis 
"  loaden  with  its  beautiful  and  pleasant  fruit." 
And  after  a  great  many  affectionate  touches 
upon  his  character,  the  enamoured  spouse  at- 
tempts a  more  particular  and  distinct  descrip- 
tion of  him.  Chap.  v.  ver.  10, 16.  first  pre- 
mising, that  he  is  chiefest  of  ten  thousands  ;  and 
f  ^"^-  then  concluding,  he  is  altogether  lovely.  "  tShe 
"  finding  liis  praises  to  exceed  all  her  thoughts, 
"  sums  up  all  in  a  breath,  and  comprehends  his 
"  whole  character  in  this,  That  he  is  all  over 
*'  lovely  ;  attracting  all  men's  affections  ;   not 


S2CT.  till.]  OF  MEDITATIOX.  "^87 

"  only  those  that  saw  him,  but  those  that  heard 
•"'  of  him  too."  View,  O  my  soul !  his  excellen- 
cies ;  consider  the  wisdom  of  his  doctrine,  the 
goodness  of  his  laws,  the  grace  of  his  govern- 
ment ;  his  mediatorial  qualifications  and  accom- 
plishments ;  Jiis  authority  as  prophet,  priest 
and  king ;  and  in  all,  his  litness  to  be  the  head, 
})rotector,  and  Saviour  of  the  body  :  In  him  all 
jidness  dicclls  :  lie  is  niade  oJ'God  unto  us  xvisdom 
/•/ghteousness,  sanctification  and  redemption ;  that 
he  ichich  glorieth,  shoidd  i!;hry  in  the  Lord,  1  Cor. 
i.  SO,  31.  View  him,  O  my  sovd !  in  his  essen- 
tial and  mediatorial  excellency,  as  the  glorious 
Immannel,  as  made  man,  tabernacling  in  a  human 
body  ;  as  invested  in  the  most  beneficent  ofiicc ; 
speaking  from  the  bosom  of  the  Father,  and 
speaking  as  never  man  did.  View  him  in  the 
several  steps  of  liis  humiliation  and  triumph  ;  in 
all  the  acts  of  his  power,  faithfulness  and  grace  ; 
and  thou  wilt  be  convinced,  that  at  least,  thou 
oughtest  to  love  him  ;  wilt  condemn  thyself  if 
thou  love  him  not;  and  hereby  v;ilt  learn  to  love 
him,  and  more  to  love  him.  Vouchsafe,  Lord, 
to  be  my  teacher,  and  kindle  the  sacred  flame  of 
love  in  my  breast. 

And  as  his  person  is  amiable,  so  his  love  re- 
commends ;  How  great  was  that !  how  expen- 
sive !  how  beneficial  1  He  hath  loved  us,  and 
ivashcd  usfioni  our  sins  in  Jus  otim  blood,  and  made 
vs  I  ings  and  priests,  to  God  and  his  Father,  Rev. 
i.  5,  6,  washed  us  in  his  blood!  in  his  own  blood  ! 
Stop  hei'e,  pause  a  little  :  ^Vhat  love  is  this  ?  He 
hath  loved  ;  heaven  must  tell  thee  Jioxv,  explain 
the  mode.  But  shall  this  love,  O  my  soul!  have 
no  effect ;  make  no  impressions  ?  If  so,  thou 
seemest  past  cure;  hast  the  heart  of  a  stone,  of  a 
devil  3  forfeitest  thy  very  being,  thy  power  of 


288  OF  MEDITATION.  [ciIAP.  II. 

living,  and  deservest  immediate  annihilation  ! 
He  hath  loved  me,  and  died  tor  me,  became  my 
atonement,  sacriiice  and  ransom  ;  hath  rescued 
me  from  hell,  raised  my  hopes  as  high  as  hea- 
ven ;  hath  paid  my  debt,  knocked  off  my  chains, 
distinguished  and  enriched  me  witli  high  and 
noble  privileges,  at  present ;  and  purcliased  for 
me  an  eternal  crown!  And  shall  I  not  love  him? 
I  had  almost  said,  let  me  not  love  thee,  if  I  love 
thee  not ! 

And  should  it  have  no  weight  with  thee,  that 
this  is  the  charter  of  Christ's  spouse,  of  all  the 
genuine  members  of  his  church  ;  the  goodly  fel- 
lowship of  saints,  as  well  as  army  of  martyr?, 
/hat  they  love  him  ^  'The  virgins  love  thee,  the  'up- 
right love  thee.  Cant.  i.  S.  4.  And  in  the  7tli 
verse,  O  thou,  irhom  ymf  soidloveth.  The  language 
of  the  cliiu'ch,  representing  the  heart  and  spirit 
of  a  Christian :  Christ  is  his  Beloved  ;  him 
whom  his  soul  loveth,  loveth  ardently,  and 
above  all  creatiu^es,  or  creature-enjoyment.  O 
)ny  soul !  join  with  these  piu'e,  chaste,  divine 
lovers;  do  not  exclude  thyself  from  this  honour- 
a]>le  cJioriis :  It  is  a  sad  mark  of  reprobation, 
and  exposes  to  a  tremendous  judgment,  to  want 
the  affection  that  is  inseparable  from  the  spouse 
of  Christ :  7/'  a?Ji/  man  love  not  the  Lord  Jesus, 
let  him  be  Anathema  Maranatha. 

Consider  farther,  how  pleasing  this  affection 
to  the  blessed  Jesus  ;  weak,  low,  and  languid  as- 
it  is.  Notwithstanding  all  its  defects,  he  accepts 
\\,  and  even  glories  in  it.  TJiou  hast  ravished 
mi)  heart,  imj  sister,  niT/  sjwiise  f  thou  hast  ravished 
nvj  heart  xvith.  one  of  thy  eyes,  mth  one  chain  of 
thy  neck.  How  fair  is  thy  love,  my  sister,  my 
spouse!  hoxv  much  better  is  thy  love  than  nine,  and 
the  smell  of  thy  ointments  than  all  spices.  Cant.  iv. 


Sect,  viil]        of  meditation'.  289 

9,  10,  c^-c.  Infinite  condescension  and  grace! 
And  s]iall  thy  great  Lord  thus  esteem,  thus 
vakie  thy  love"?  And  wiit  thou  deny  it  to  him  ! 
O  my  soul!  devoto  thyself,  thy  best  powers 
and  affections  to  the  honour  of  thy  Redeemer  ; 
love  him  with  all  thy  heart,  and  strength,  and 
mind. 


A  fourth  Meditation  d?i  the  Love  of 
Christ. 

1  jiwB  seen  how  reasonable  it  is  I  should  love 
Christ,  Endeavour,  O  my  soul  I  to  give  proof 
of  thy  love ;  express  it  in  all  proper  instances. 
His  love  was  not  idle  and  unactive  ;  he  lotcdy 
and  ivashcd  lis  from  our  sins  in  his  blood.  Let 
thy  love  manifest  itself  to  him  in  suitable  ex- 
pressions :  Show  thy  love  (1st,)  by  high  and 
honoui'able  thoughts  of  him.  When  the  spouse 
Was  asked,  xvliat  is  thy  beloved  more  than  another 
beloved  ?  She  replies ;  my  beloved  is  white  and 
ruddy ^  the  chiefest  among  (en  thousand  ;  his  head 
is  as  the  most  jine  gold,  &c.  Ins  mouth  is  most 
sxveet ;  yea,  he  is  altogether  lovely  :  Concluding 
triumphantly,  and  by  way  of  challenge  :  TJiis 
is  my  beloved,  and  this  is  my  friend,  O  daughters 
of  Jerusalem,  Cant.  v.  10. — 18.  Estimation  is 
the  ground  of  love  ;  and  it  is  one  way  of  dis- 
covering it.  O,  exalt  the  Lord-Redeemer  in 
thy  thoughts  ;  treat  him  with  all  reverence  and 
veneration. 

2d]y.  By  devout  ascriptions:  To  him  that 
loved  us,  and  washed  us  from  our  sijis  in  his  own 
blood  ;  to  him  be  glory  and  dominion.  Rev.  i.  5, 
6.  And  xigain,  Chap.  v.  12.  Worthy  is  the 
lamb  that  was  slain,  to  receive  power i  riches,  and 

u 


290  OT  MEDITATIO-V.  [CIIAP.  IT. 

msdom,  &c.  Acknowledge  the  duenegs  of  all 
the  honour  the  Son  of  God  has  received  ;  join 
with  the  church  in  her  praises  ;  let  thy  love  this 
way  vent  itself.  Prostrate  thyself  before  the 
throne  of  the  Iamb  ;  he  is  thy  I^ord,  worship 
thou  him. 

3dly.  Show  it  by  fervent  desires  after  his  pre- 
sence, and  after  intercourse  with  him  :  How 
much- of  this  there  is  in  the.  temper  of  devout 
souls,  they  themselves  feel  better  than  they  can 
tell  to-  others^  It  is  one  main  design  of  the 
book  of  Canticles*  to-  represent  this:  The 
spouse  exemplifies  it  in  an-  eminent  manner, 
when  she  enters  upon, the  conference,  which  she- 
begins  in  a  flame  of  sacred  affection,  continued 
in  a  great  degree  through  that  song.  Let  him 
Jtiss  me  ivith  the  kisses  of  his  mouih.  ,  Him  ;  she 
doth  not  say  who  ;  but  means  the  person  in  her 
heart ;  him  v.  horn  her  soul  loved  :  And  whom 
her  thoughts  were  upon^  last  upon,  now  upon, 
and  frequently  upon.'*  "  Solomcm  (as  the 
"  pious  and  excellent  Dr.  Fatrick  observes) 
"  speaks  this  in  tbc  person  of  the  virgin,  daugh- 
"  ter   of  Sion    (u  e.J  the    cluu'ch  j  whom   he- 


*  Whatever  reference  this  book  may  have  to  the  coming  of 
the  Messiah  in  the  flesh ;  which  Solouion,  in  a  prophetic 
rapture  foresaw,  and  to  ihe  desires  of  the  Jewish  church  after 
that  blessing,  which  he  here  describes  in  terms  of  afiection, 
huitable  to  so  great  an  event,  and  the  glorious  privih'ges  there- 
by brought  to  the  church:  Yet,  I  doubt  not,  the  inspiring 
Spirit  looked  farther,  and  designed  to  represent  the  spiriuial 
intercour?e  there  is  bttweeu  Christ  and  the  church,  the  hea- 
venly bridegroom  and  devout  souls,  even  to  the  end  of  thu 
world  ;  which  is  done  in  a  divine  song,  formed  after  the  manner 
of  a  pastoral  eclogue,  and  in  a  sort  of  dramatic  poem; 
wherein  several  persons  are  introduced,  bearing  their  part  by 
turns,  in  several  interlocutions,  or  divine  dialogues. 


SKCT.  VIII.J  OF  MEDITATION.  2'Jt 

"  here  introduces,  in  the  most  passionate  strain, 
"  wishing  for  some  token  of  love,  wliich  is  ex- 
"  pressed  under  the  metaphor  of  a  kiss.  But 
"  there  is  no  mention  at  all  made  oi"  the  name, 
"  condition,  or  beauty  of  the  person,  whose 
"  love  is  desired  ;  nor  any  account  given  of  the 
*•  beginning  or  progress  of  this  desire.  But  he 
"  makes  her  burst  out  on  a  sudden,  and  abruptly 
*'  into  these  words  ;  let  him  kiss  me,  kc.  That 
*'  he  miglit  the  more  artiiicially  describe  the 
'-  nature  and  force  of  divine  love  ;  which,  when 
*"  it  possesses  tlie  mind,  snatches  it  from  itself^ 
"  that  it  is  wholly  in  him  that  it  loves  :  It  tliinks 
"  of  nothing  else,  seeks  nothing,  wishes  nothing, 
"  speaks  of  nothing  but  this  alone  ;  and  ima- 
"  gincs  that  every  body  else  thinks  of  the  same, 
"  and  knows  of  whom  it  speaks."  Divine  love 
tliis  way  \vorketh  towards  its  object :  Christ 
(kvelleth  in  the  heart  of  a  believer  hij  faith  and 
love  ;  and  if  he  xcithdraw  Idmself]  deny  the  usual 
tokens  of  his  favour  :  It  is  an  ajjiiction  so  real,  so 
heavy,  that  no  earthly  con  fort  can  support  under 
it.  Cant.  V.  ver.  6,  7.  Let  thy  love,  O  my 
soul !  tlius  apj)ear  in  longing  desires,  in  vigorous 
sallies  of  affection  after  him. 

4thly.  In   delighting,    in  triumphing   in   his 
})resence,  favour,  and  smiles  :   We  ''will  be  glad, 
and  rejoice  tji  thee ;  we  will  remember  thy  love 
more  than  zci?ie.  Cant.  i.  4.     And  to  the  same 
])urpose,  V.  13,   14,   16.     And  again,  Chap.  ii. 
4,  5.     He   brought  me  to  the  banqueting-house, 
and  Ids  banner  over  yne  teas  love  ;  stay  me   xvith 
flagons,  con  fort  me  with  apples,  for  I  am  sick  of 
love.     "  A  description,"  saith  Dr.  Patrick,  "  of 
"  one  falling  into  a  svv'oon,  by  the  abundance  of 
"  her  love;  in   which   case  cordial  spices  are 
"'  wont  to  be  called  for  to  revive  such  persons^ 

u  2 


29^2  OF  isieditation;  [^cHA'F:n; 

"  and  keep  them  from  fainting  quite  away. 
"  Comfortable  smells  also  are  wont  to  be  admi-  ^ 
"•  nistered  to  the  norse  ;  which  is  the  meaning  of 
"  calling  her  for  fragrant  apples,  c^t.  By  all 
"  which,  the  church  is  represented  to  be  sO' 
"  marvellously  affected  with  the  love  of  Christ, 
*'  as  to  be  even  oppressed  under  the  weight  of 
"  divine  beneiits,  and  at  a  perfect  loss  what  to 
^'  think  of  them  ;.  having  little  or  nothing  to 
"  return-  for  such  iniinite  obligations."  There 
is  an  enjoyment  of  the  blessed  God,  and  of  the 
Lord  Jesus,  even  in  this  life,  which  affords  a 
little  heaven  to  holy  souls,  and  is  the  earnest  of 
the  full  joys  above.  The  lovers  of  Christ  under- 
stand this  ;  know  what  I  mean.  I  chm^ge  voif, 
O  ye  daughters  0/ Jerusalem^  tliat  ye  stir  not  up 
nor  awake  my  love,  till  lie  please j>.  Chap.  iii.  5. 
Thus,  O  my  soid !  express  thy  love  to  thy 
Redeemer  ;  reckon  that  in  his  favour  is  life,  and 
that  his  loving  kindness  is  better  than  life.-  I  found 
him  "whom  my  soul  loved ;  I  held  him,  m\d  xvoidd 
not  let  him  go,  saith  the  spouse.  Cant.  iii.  4. 
Cleave  to  him ;  do  not  willingly  part  wifh  so^ 
great  a  treasure  ;  prefer  it  to  thy  chiefest  joy  : 
And  if  there  be  any  little  low  souls-  that  despise 
these  things,  as  Cant  and  Enfhimasm,  pity  their 
ignorance  and  folly :  But  sure  thou  knowest 
better,  than  to  be  moved  with  a  flat,  insipid 
jest,  pronounced  from  the  chair  of  the  scorner. 
There  is  a  loyalty  in  the  heart  of  Christ's  spouse, 
that  makes  his  love  her  choicest  cordial  and 
refreshment.  He  is  come,  he  is  come,  said  a 
serious  person  with  a  sort  of  triumph,  after 
some  distance  and  estrangement.  Love  him, 
O  my  soul !  seek  him  with  the  rest  of  the 
virgins ;  and   ne\-er  think   thou   lovest  him  ta 


^ECT.  VIII.]  or  :\iEDiTATiox^.  '2"9f3 

})iirpose5  till  thou  iindest  liis  presence  thy  solace, 
thy  life,  tliy  heaven. 

5thly.  Show  thy  k>vc  by  a  zeal  for  "his  name 
and  honour ;  a  dcvotednesrs  to  his  interest,  and 
4\  constant  readiness  to  serve  him  all  tlie  ways 
ihon  canst.  Jjovest  thou  me^  saith  Chikt  to 
Peter  ?  And  then  adds,  as  a  special  evidence  of 
Iiis  love,  Jeed  my  iambs,  feed  my  sheep,  John 
xxi.  15,  16.  Consider  which  way  thou  mayest 
advance  his  kingdom,  and  promote  the  great 
design  he  came  into  the  world  for  :  And  let  the 
zeal  of  love  carry  thee  throiigh  any  service, 
how  expensive  soever,  that  may  be  acceptable 
to  him.  Lord  quicken  me  by  thy  grace  ;  may 
I  be  able  to  say,  for  one  to  live  is  Christ :  May  all 
the  lines  of  conversation  center  in  him ;  may 
I  think,  contrive,  project,  speak,  act,  and  live 
for  him,  and  to  him ;  making  it  my  7neat  and 
drink  to  do  his  will ;  employing  my  time,  talents, 
all  my  faculties  and  .abilities-,  ail  I  have  and 
am  for  his  honour.  Grant,  Lord,  a  more 
abundant  effiision  of  thy  spirit.  Let  me  feel 
more  the  constraining  power  of  thy  love  ;  enlarge 
my  heart,  and  I  will  run  the  way  of  thy  com- 
mandments. 

6thly.  Show  thy  love  to  him,  by  loving,  re- 
lieving, succouring,  and  helping  his  members, 
according  to  thy  capacities  and  opportunities, 
O!  may  I  remember  that  comfortable,  and  yet 
monitory  word  :  Forasmuch  as  ye  Jiar-e  done  it  to 
one  of  the  least  of  these  my  brethren,  ye  hai'e  done 
it  unto  me.  Matt.  xxv.  40.  There  is  a  love  of 
compassion  and  of  beneficence  due  to  the  human 

species,     as     such.       'Ou;c     avOpwTrw     «AX'     av9^W7rn/u, 

answered  the  philosopher,  when  one  accused 
him  of  throwing  away  his  bounty  upon  an  un- 
deserving person,  /  did  it  not  to  the  man,  but  to 


294  OF  MEDITATION.  [CIIAP.  II. 

hummiifi/  :  But  those  that  bear  his  image  should 
be  especially  dear  to  us  ;  J/e  tliaf  loved  him  that 
begets,  loves  !>im  also  that  is  begotten.  Lord,  in  ay 
those  thou  vouchsafest  to  call  hreiliren  be  c^er 
dear  to  me  :  Help  ine  to  love  them  for  thy  sake, 
and  in  lovine'  them  express  mv  love  to  diee. 

Vthly.  Show  it  by  cbedierice  to  his  commands. 
I'his  he  himself  has  pro})osed,  as  the  great  test 
of  bur  love,  Johu  xiv.  23.  If  a  maji  love  me, 
he  idll  keep  my  savings.  And  ver.  24.  He  that 
loveth  me  not,  keepeth  ?wt  my  'words^  Had  I  the 
tongue  of  an  angel,  did  I  pretend  to  the  devo- 
tion of  a  sercrh,  it  would  not  prove  me  a  lover 
of  Christ,  without  subjection  of  heai't  to  his 
authority;  and  a  life  governed  by  his  precepts. 
O  my  soul !  herein  be  faithful ;  get  the  law  of 
thy  Redeemer  wrote  on  thy  heart,  and  by  an 
even,  steady,  cheerful,  constant,  universal 
obedience,  maniiest  thy  ioxe. 

8thly.  Show  thy  love  to  him  by  longing  to  be 
with  him.  It  is  One  description  of  the  saints, 
that  they  love  his  appearing,  2  Tim.  iv.  8. 
Think  with  pleasure  of  that  glorious  day,  when 
thy  present  espousalsv.  and  marriugc-contract 
.'^hall  be  consummated  ;  wait  with  patience,  and 
yet  Avith  an  earnest  rejoicing  hope,  still  crying 
out,  come,  Lord  Jesus,  come  quickly.  Amen. 

O  my  soul  1  address  thyself  to  this  work  ; 
thus  to  love,  and  thus  to-  testify  thy  love.  Christ 
has  loved  thee,  and  so  loved,  as  no  words  can 
express,  no  actions  of  thine  fully  requite : 
Never,  never  forget  his  love.  Xe72ophon  men- 
-tions  an  Anv.enian  Prince,  who  being  taken 
captive,  witii  his  Queen,  by  Cyrus  ;  and  being 
asked  if  he  desired  to  have  his  liberty,  his  king- 
dom and  Queen  restored;  answered;  for  my 
liberty  and  kingdom,  I  value  them  not ;  but  '\i 


ST,UT:  VIII.  J  OF  lyiEDI-TATIOX.  295 

niv  blood  would,  redeem  niy  ^v'ife,  I  woukl 
clieeifiilly  give  it.  Afterwards,  Ci/nis  liavii)g 
restored  Iiiin  all,  he  asked  his  Queen  what  aoiie 
Oyn/-5  was;  the  lady  replied,  I  know  not  ;^  ii^y 
mind  was  so  taken  up  with  tlie  man,  that  wcrald 
•give  his  liie  ibr  my  riinsom,^  that  I  could  think^ 
of  no  other.  M.y  Lord  has  actually  done  what 
is  here  said  to  he  ojjered  ouli/,'  iiwd  exceedingly 
outdone  it ;  has  ransomed  me  with  his  bloo()j> 
mojL'e  precipus  bloocj ;  i'"'^y  I  ^i^^l  the  lik^  resent- 
i|ient ;  may  he  be  fixed  in  my  h(^art :  And  may 
^ly  whole  interest,  power,  life,  and  all, be  macje 
^\^i^Y^iiJiolQCaiisttQ^  liim,  otFered  up  on  the  altai; 
4?f  Jo\'e. 


On   the  Crucifixion  of  Cuiiisr. 

Aj'E,ao?  ^xq  ETaJpwTai,    7??^  lovc  tcas    criici/ied,  \  Sixth 
^aitli  the  devout  martyr  Ignatius  ;  he  that  loved  ^peci- 
me  as  some  understand  him,  and  whose  nature  '^^"' 
is  love  ;  and  did  ever  love  break  forth  in  a  more 
glorious  flame !  Turn  aside,  O  my  soul !  and  see 
this  great  sight.    And  zchen  t]iey  xvere  come  to  the 
place  which  is  cY/ZZtfrf.  Calvary,  there  tliey  crucified 
him,  and  the  raalr factors,  one  on  the  right  hand, 
^  and    the   other   on    the     left.     Luke    xxiii.    33. 
They  cuuciiieu  hum  i  Put  him  to  death  upon 
a  cross. 

Let  me  consider  a  httle  the  natiu'e  and  qnality 
of  tliis  death.  And  (1st,)  I  may  observe,  that 
this  manner  of  Christ's  death  was  not  an  ac- 
cidental thing,  owing  to  an  hasty  resolution  of 
his  enemies  ;  but  appointed  of  Gx)d,  and  fre- 
quently foretold:  It  was  foretold  and  repre- 
iiented  by  ty})es ;  as  by  the  tn^azen  serpent, 
J^umb.   ^-.xi.  \),     Which  our   I.ord  himself  ex- 


^9Q  OF  MEDITATION.  [CHAP.  II. 

pounds  to  this  sense,  John  iii.  14.  As  Moses 
lifted  up  the  brazen  serpe?2t  hi  the  'wilderness,  so 
must  the  Son  of  Man  be  lifted  up.  The  paschal 
lamb  also  seems  a  type  of  the  crucifixion  of 
Christ.  The  law  expressly  ordered,  that  not  a 
bone  of  the  lamb  should  be  broken,  E^rod.  xii. 
46.  Which  the  Evangelist  applies  to  this  matter, 
John  xix.  36.  Signifying,  that  Christ  should 
die  a  death,  in  which  the  breaking  of  the  legs 
was  usual.  Some  tell  us  (which  makes  the 
type  and  resemblance  more  lively)  that  the  spit 
on  which  the  paschal  lamb  was  roasted,  was 
contrived  after  the  manner  of  a  cross  ;  insomuch 
that  the  spitted  paschal  appeared  a  sort  of  a 
crucitix.  This  is  mentioned  by  Justin  Martyr, 
and  others :  So  that  here  we  have  an  early  re^ 
presentation  of  this  great  event :  The  lamb  of 
God  slain,  and  even  crucified  from  the  founda- 
tion of  the  world. 

It  was  foretold  by  prophecy.  Zechariah  speaks 
of  it  in  the  plainest  terms,  Chap.  xii.  10.  They 
shall  look  upon  him  xvhom  they  have  pierced.  As 
doth  David,  Psal.  xxii.  16.  They  j^i^rced  my 
hands  and  my  feet.  Which  he  speaks  in  the 
person  of  Christ,  as  is  evident  from  ver.  1 .  My 
God,  my  God,  "why  hast  thou  Jorsaken  me ;  the 
\'ery  language  of  Christ  upon  the  cross.  Christ 
himself  foretold  it  often.  Matt,  xx,  18,  19. 
John  xii.  32,  S3.  /,  if  I  be  lifted  up,  he. 
Which  he  said,  signifying  what  manner  of  death 
he  should  die  :  So  that  when  the  Gentiles,  and 
people  of  Israel  conspired  against  Christ,  they 
did  no  other  than  what  Goc/'s  hand  and  counsel 
had  determined  before  to  he  done.  Acts  iv.  28. 
Christ  ought  to  suffer  these  things,  and  enter  into 
his  glory,  Luke  xxiv.  26.  To  suffer,  and  to 
sufier  these  very  things,  and  in  this  manner  j  tQ 


SECT.  VIII.]  OF  MEDITATION.  297 

die,  and  to  die  upon  the  cross:  Tliis  was  the 
voice  of  the  law  and  the  prophets.  Behold 
here,  O  my  soul !  an  accomplishment  of  ancient 
predictions ;  an  evidence  that  Jesus  is  the 
Messiah  ;  and  let  thy  faith  rest  in  him.  This 
is  he  that  was  to  come,  nor  needest  thou  look 
for  another. 

'idly.  Crucifixion  was  a  death  exquisitely  jo^/;z- 
fill.  Hence  it  is  said,  he  endured  the  cross,  Pleb. 
xii.  2.  The  manner  of  it,  in  short,  was  this  : 
His  body  was  fastened  to  an  erect,  and  his  hands 
to  a  transverse  beam,  and  both  hands  and  feet 
pierced  with  nails  ;  dug,  as  the  psalmist  expresses 
it,  Psal.  xxii.  16.  And  as  these  are  the  most 
nervous  parts  of  the  body,  they  must  conse- 
quently be  more  sensible  of  pain  :  And  in  this 
posture  he  hung  upon  the  cross  for  several 
hours  ;  dying  a  languishing  death,  and  feeling 
many  deaths  in  one.  Some  have  thought  the 
curious  frame,  and  fine  contexture  of  Christ's 
body  would  make  his  sense  of  pain  more  quick 
and  lively.  It  is  certain,  it  was  to  all  an  ex- 
ceeding painful  death ;  and  therefore  the  Ro- 
mans borrow  the  word,  by  which  they  express 
torment  in  their  language,  from  the  cross  ;  cru- 
ciattfs  from  cruj:. 

3dly.  It  was  a  death,/////  of  shame  and  igno- 
miny, and  therefore  proper  to  slaves,  or  stran- 
gers, guilty  of  tlie  most  enormous  crimes.  Hence 
Cicero,  in  his  oration  against  Ferres,  mentions 
it  as  an  high  offence,  that  he  had  caused  some 
freemen  to  be  crucified.  "  It  is  a  great  fault,'* 
saith  he,  "  to  lay  a  freeman  of  Rome  in  bonds  ; 
*'  worse  to  scourge  him  ;  and  still  worse  to 
^'  take  away  liis  lite.  Quid  dicam  in  crucem  tol- 
"  lere  ;  but  what  shall  I  say  of  crucifying  liim  ?'* 
He  intimates  that  this  was  so  great  an  indignity 


JS  O^  M i:i>13:-AT.I ON.  [ CIIAP.  TT, 

offered  to  a  citizen,  that  words  could  not  ex- 
press, tlie  vilcness  of  him  that  would  be  the  con- 
triver and  author  of  it,;  And  yet  this  death  did 
the  Son  of  God  submit  to.  The  Lord  of  the 
world  stoops  to  be  crudjied ;  undergoes  the  pu- 
nishment and  death  of  a  poor  slave,  and  is  con- 
tent to  be  numbered  with  the  worst  trans- 
^Tessors !' 

4thly.  It  was  also  a  cursed  death.  He  that  is 
hfinged  is  accursed  of  God,  Deut.  xxi.  23.  All 
tliat  suffered  that  death,  and  were  hung  upon  a 
tree,  were  looked  upon  as, great  sinners,  under 
the  displeasure  and  curse  of!  heaven  ;  and  ac- 
cordingly wQre  thus  exposed  to  the  view  of  tlie 
world  ;  tvere  hi(ng  ii^  betxceen  heaven  and  earthy 
<tsmr^prtkTj[  ofeiil^er^;  nor  could  they  be  buried, 
tmd  have  the  common  ])rivilege  of  other  dead^ 
to  ]^e.co]i'-ered,in.  the  earth,  till  tliey  had  remain- 
ed, fof  a  time  a,  spectacle  and  war,ning  to  the 
livin'g-..  Christ  in  beino-  crucified  was  thus  ac- 
cufsed.  Gal.  iii.  13.  lie  was  7nade  a  curse  J  or 
US;  h-erein  a  curse.  Crucifying  was  like  gib- 
betting,  as  practised  among  us,  and  used  very 
much  for  the  same  ends  and  purposes  ;  "  as  a 
''^  signification  of  some  heinous  wickedness  com- 
^'^  mitted,  and  a  monument  of  pubhc  justice  and 
*'  vengeance  agaiiist  the  offender.'*  And  thus 
wras.  the  Son  of  God  dealt  with  ;  he  M^as  hung  up 
between  two  malQfaptors,  and  made  his.  grave 
xvith  the  idcke'd,  Isa.  liii.  9.  Never  was  so  much 
ii^nocQiicy  thus  cioiided  !  So  much  glory  thus 
obsGiu'ed  before  !  He  endured  the  cross,  despising 
the  shame,  Heb.  xii.S. 

5thly.  There  wei^e  some  circumstances  attend- 
ing tlie  crucifixion  of  Christ,  tliat  very  much 
aggravated  the  suffering  of  it.  Baral^bas,  an  in- 
iiimous  transgressor,  was  preferred  before  him  j 


SECT.  Vlir.]  OF  MEDITATION'.  2&9 

by  which  the  people  declared),   as  by  a  public 
voice- and  sutfrage,  that  bad  as  BarahI)os  was, 
Jesus  was  worse.     He  was  o})eiily  scourged,  and- 
delivered  up  to  the  rabble  to  be  abused  aud  in- 
sulted :    who  accordingly,  in   derision,  put  on 
him  a  scarlet  robe,  and  for  a  crown,  a  wreath 
of  thorns,  with  a  reed  in  hishand  for  a  sceptre  : 
And  wlien  thev  had  mocked  his  sovereij^ntv, 
and  with  the  utniost  rudeness,  made  sport  with 
him ;  they  smite  him  on   the  face,  and  strike 
him  on  the  head  :    And  having  this  way  suffi- 
ciently gratified  their  malice,  they  strip  him  of 
the  royal  robes  given  him  in  scorn  ;  clothe  him 
with  his  own  garments,  and  so  lead  him  away, 
w'ith  hi<i  cross  on  his  shoulders,  to  be  crucified  : 
When  he  is  placed  between  two  malefactors,  the 
better  to  leave  an  impression  on  the  minds  of 
the  people,  that  he  was  an  impostor,  and  at 
least  equally  guilty  with  them  :  And  here  (after 
he  had  borne  the  repeated  insults  of  the  multi- 
tude. Matt,  xxviii.  39 — 45.)    he  expires  ;    MV/ 
God,  my  God  (saith  he),  uihjj  hast  thoujoy^salien 
7ne,  and  so  gives  up  the  ghost. 

Lord !  what  shall  I  say  to  this  1  Thoughts 
are  swallowed  up;  what  a  mystery^  what  a  mi- 
racle of  grace  and  love  !  View  it,  O  my  soul ! 
come  near,  and  contemplate  with  wonder  and 
praise.  Lord,  teach  me  the  proper  lessons^  of 
this  doctrine  ;  help  me  to  understand  it  aright ; 
to  apply  and  improve  it  aright. 
';«  y 

A'  second  Afedifation  on  the  same  Subject. 

iTLND  (1st.)  how  great  an  event  is  this,  and 
with  what  reverence  should  I  entertain  the  sub- 
ject !     The  Son  of  God,  whom  all  the  angels  of 


^S(DO  t)F  MEDITATION.  |]CHAP.  IT. 

God  are  commanded  to  worship,  liimg  upon  a 
cross,  loaded  with  reproach  and  scorn,  tortured 
■and  racked,  bleeding  and  dying  !  Never  was 
tliere  such  a  spectacle  as  this  offered  to  the  eyes 
of  mortals  !  It  struck  a  sort  of  a  terror  into  the 
whole  creation,  as  we  read  in  the  history.  Matt. 
xxvii.  45.  51,  52,  tJie  sun  hid  its ^  face  ;  the  veil  of 
ike  temple  teas  rent  in  twain  ;  .  the  earth  quaked  ; 
the  rocks  were  rent ;  the  gra'ves  opened  ;  and  even 
iiis  enemies  were  seized  with  amazement,  and 
]nade  to  relent.  Truly  this^  say  they,  was  a 
7'ighteom  person,  thisxvastheSo7iofGod,  v.  54. 
It  would  be  a  reproach  to  the  Masdom  of  God, 
not  to  suppose  there  must  be  something  of  high 
importance  aimed  at  in  this  providence.  It  is 
the  part  of  wisdom  to  proportion  the  means  to 
the  end  :  There  would  not  have  been  such  a  so- 
lemn appai^atus  and  introduction  to  a  trifle.  Can 
we  imagine  the  blessed  God,  righteous,  wise, 
and  holy  in  all  his  works,  would  have  sent  his 
Son  into  this  world,  have  appointed  him  to  a 
state  of  so  mucii  abasement :  suffered  him  to 
have  fallen  into  the  hands  of  his  enemies,  ex- 
posed him  to  all  this  contempt  and  sorrow,  but 
upon  some  great  design  ?  Every  step  towards 
this  event  was  the  ordination  of  heaven,  the 
contrivance  of  iiahnite  wisdom  ;  and  the  thing 
itself  the  chief  o^  the  works  of  God  ;  the  Son 
of  God  on  tlie  cross  1  The  sun  could  not  be- 
hold the  tragedy  ;  the  earth  trembled  under  it ; 
it  was  the  amazement  of  angels,  and  terror  of 
devils !  View  it,  O  my  soul !  with  all  reverence. 
The  apostle  determined  to  know  nothing  but 
Christ  and  him  cruchied  ;  and  indeed  the  sub- 
ject challengeth  thy  closest  attention. 

2dly.  Of  what  infinite  consequence  is  the  sal- 
yation  of  the  soul !     What  a  \'ulue  doth  this  put 


SECT.  VIII.]  OF  MEDITATION".  SCff 

»pon  it !  And  what  a  wretch  must  he  h»,  that 
makes  light  of  tliat  which  was  thus  purcliased  f 
ire  have  redemption  and  sahathm  tJrrovgh  his 
Mood.  This  was  in  general  the  end  Christ  died 
for,  viz.  to  deliver  us  from  w^rath  to  come,  and 
restore  us  to  the  favour  and  enjoyment  of  God; 
for  this  he  became  a  victim,  a  curse,  and  suffered 
the  ignominy  and  pain  of  the  cross.  And  shall  I 
contemn  what  he  thus  valued,  and  neglect  what 
cost  him  thus-  dear  ?  May  I  never  despise  my 
own  soul,  despise  that  blood  that  purchased  it : 
Surely  salvation  is  too  important  a  thing  to  be 
jested  with.  O  !  learn  thy  own  dignity  in  the 
price  of  thy  redemption'.  To  save  thee,  tJie 
IVord  xcas  made  Jiesh,  became  a  man,  and  died 
a  sacrifice  :  For  this  he  sweat  .in  the  garden, 
and  bled  on  the  cross..  How  shall  I  escape  if  I 
neglect  so  great  salvation  ? 

3dly.  What  an  abhorrence  should  this  give 
me  of  sin  !  Retire,  O  my  soul !.  to  Getiisemane  ; 
go  up  to  Golgotha  ;  set  thyself  under  tlie  cross 
of  Christ ;  think  over  the  amazing  tragedy  in  all 
its  circumstances  and  particulars,  and  thence 
learn  the  nature  of  sin  ;  read  it  in  liis  agonie:^ 
and  sorrows,  in  his  bloody  sweat,  in  his  Lama 
sabacthaui :  Never  doth  sin  appear  more  exceed- 
ing sinful,  more  like  itself,  an  hateful,  accursed 
thing,  than  in  the  glass  of  Christ's  sufferings  !. 
So  detesta])le  is  it  in  the  eyes  of  God,  that  he 
did  not  think  it  consistent  with  the  honour  of 
his  government,  to  pardon  it,  without  a  sacri- 
fice ;  and  thi^  must  be  the  blood  of  his  oum  So7i  f 
lie  xvas  delivered  J 01'  our  ojp'nces,  Rom.  iv.  25. 
He  rcas  brinsed  for  onr  iniqiuties,  Isa.  liii.  5. 
I'hougli  he  was  taken  and  slain  by  wicked  hands, 
our  sins  were  the  procuring  cause.  These  were 
the  nails,  the  tliorns,   the  spear  that  pierced 


802  OF  MEDITATION.  [CIIAP.  II* 

*  Dr.       him.     '*  *  The  traitor,  whicli  by  the  hands  of 
Ddiroxc:  «  Judas  delivered  him  up.     We  were  the  per- 
"  sons,  who,   by  our  sins,  did  impeach  him  ; 
"  the  spiteful  priests  were  but  our   advocates. 
*'  We,  by  them,  did  jndge  and  sentence  him ; 
"  Pilate  was  but  our  spokesman.  We,  by  them, 
"  did  inflict  that  horrid  punishment  on  him; 
"  the  lloma7i  executioners  were  but  our  agents 
"  herein.     He  became  a  curse  for  us,  i.  e.  all 
"  the  derision,  mockery,  and  contempt  he  en- 
"  dured,  did  proceed  from  vv-> :  The  silly  people 
"  were  but  tools,  acting  our  parts;    our  sins 
"  were  they  that  cried  out,  Crucify  him^  cruc\f)f 
"  him.,  with  clamours  more  loud,  and  more  ei- 
"  fectual,  than  did  all   the  Jervish.  rabble.     It 
"  was  they  that  by  the  hands  of  the  flerce  sol- 
"  diers,  and  rude  popidacy,  as  by  senseless  en- 
"  gines,  did  buffet  and  scourge  him,  did  pierce 
"  his  flesh,  and  rend  his  sacred  body  :   Upon 
"  them  thercibre  it  is  jsist  and  fit  that  we  should 
"  turn  our  hatred,  and  di.'^cliarge  our  indigna- 
'"  tion.*'     It  was  sin  that  brou£>ht  Christ  from 
the  throne  to  the  cradle,  tlie  manger  and  the 
cross  :  It  was  against  that  the  divine  justice  pro- 
ceeded ;  against  thatih^  divine, displeasure  was 
kindled.     O  my  soul !    let  sin 'be  thy  aversion, 
thy  hatred  and  dread  for  ever  :  A  common  exe- 
cution,   in    which  public  justice  takes  place, 
strikes  an  awe  into  spectators,  and  begets  a  re- 
verence of  the  law  and  of  authority ;  and  is 
designed  to  deter  from 'the  like  transgression, 
for  which  the  like  vengeance  is  due.     And  can 
I  behold  the  Son  of  (}od  crucified,  a  most  amaz- 
ing instance  of  divine  justice,  and  of  his  abhor- 
rence of  sin !  and  not  abhor  it  also  ?     Shall  I 
love  that  which  God  hates,  and  manifested  his 
-hatred  of,  in  so  great  a  degree,  as  not  to  spare 


/ 


SECT.  YIII.]  OF  MEDITATION.  ;^0^ 

Iiis  own  Son,  when  he  stood  in  tlie  place  of  sin- 
ners ?  He  must  shed  his  blood,  or  no  remis- 
sion. Lord,  help  me  to  consider  the  wounds, 
the  death,  the  cross  of  my  Saviour,  the  strict- 
ness and  severity  of  thy  justice,  and  thence 
judge  what  sin  is,  and  how  to  stand  affected  to- 
wards it. 

4thly.  How  much  peace  and  comfort  may 
this  afford  the  penitent  behever  !  Who  is  Jie  that 
eondemnelh  ?  it  is  Christ  that  died,  Rom.  viii.  34, 
The  cross  of  Christ  is  the  Christian's  triirmph.  Gal.. 
ri.  14.  He  hath  made  peace  fhroi/gh  the  blood  oj^ 
his  cross.  Col.  i.  20..  Jn  xdiom  xve  have  redemp- 
tion  t]iroHgh  his  blood,  even  thejorgireness  of  sins, 
Ephesi  i.  7.  And  canst  thou,  O  my  soul  [ 
question  this  reden\ption,  this  forgiveness,  when 
it  is  the  price  of  blood,  and  of  such  blood  1  Will 
he  not  pardon  sin  ?  AMiy  then  did  he  appoint 
and  accept  a  sacrifice,  such  a-  sacrifice?  O,- 
dismiss  thy  fears  and  jealousies  ;  turn  unto  God,, 
and  he  will  abundantly  pardon..  Christ's  blood: 
is  a  sovereign  balm  for  a  wounded  spirit  r  It  is^ 
a  glorious  means  of  atonement,  a  standing  evi- 
dence of  God^s  reconcileablencss  ;  a  monument 
of  his  rich  mercy  and  grace  :  a  token  of  hisr 
goodness  and  io^e,  and  readiness  to  bless  with 
all  spiritual  blessings  in  him.  He  that  spared 
7wt  his  ozvn  Son,  but  delivered  him  up  for  us  all,, 
hoxv  shall  he  not  with  him  freely  give  us  all  things? 
Rom.  viii.  32.  After  this  greater,  this  com- 
prehensive foundation-blessing,  I*sha}l  never 
(piestion  any  lesser,  lower  blessing ;  especially 
when  the  former  was  a  pledge  of  tJie  latter,  and 
designed  to  purchase  and  insure  it.  He  that 
p;ave  his  Son,  and  delivered  him  up  to  be  cruci- 
fied for  thee,  will  not  deny  any  thing  else  that 
is  good  for  thee. 


304  OF  MEDITATION.  [cilAP.  Hi 

.5thly.  What  an  argument  this  to  an  indif- 
ferency  to  the  present  world,  to  a  contempt  of 
its  pomps  and  pleasures  !  The  Son  of  God  passed 
through  poverty,  reproach,  persecution,  and  at 
last  expired  unon  the  cross  !  His  employment 
was  that  of  a  carpenter,  his  estate  the  basket, 
and  the  charitable  contributions  of  his  mean  fol- 
lowers ;  his  titles,  wine-bibber,  friend  of  publi- 
cans and  sinners  ;  traitor,  deceiver,  demoniac, 
Beelzebub,  &;c.  His  sceptre  a  reed  5  his  crown 
thorns  ;  his  life  hunger  ;  thirst,  weariness  ;  and 
his  death  crucifixion  !  This  was  tlie  state  of 
things  with  the  Son  of  God  ;  which  affords  us 
a  full  conviction  of  the  truth  of  what  he  saith, 
John  xviii.  36.  Mij  lingdom  is  not  of  this  world. 
O  my  soul !  seekest  thou  great  things  for  thy- 
self? Seek  them  not ;  dream  not  of  ease,  ho- 
nour, and  happiness  here  below ;  to  affect  them 
is  incongruous  for  the  disciples  of  a  crucified 
Jesus :  And,  indeed,  to  fall  into  the  Jewish 
fancy  of  their  Ben  David,  a  temporal,  trium])h- 
ant  monarch.  Christ,  the  head  of  the  churcli, 
was  abased  and  humbled  ;  his  members  must  be, 
in  this  respect,  in  a  great  measure,  conformed 
to  him  ;  suffer  with  him,  that  they  may  be  glori- 
Jied  together,  Rom.  viii.  17.  O  my  soull  look 
at  the  cross  and  be  instructed.  Cogitemus  criiccm 
ejus  et  divitias  lutiim  putahimus,  saith  the  Father: 
Let  us  meditate  on  the  cross  of  Christ,  and  we 
shall  trample  the  riches  and  glories  of  this  world 
as  dirt  under  our  feet.  "  If  with  the  eyes  of 
"  our  minds,"  saith  one,  "  we  do  behold  our 
*'  Lord,  hanging  naked  upon  a  gibbet,  be- 
"  smeared  with  his  own  blood,  groaning  under 
"  extreme  anguish  of  pain,  encompassed  with 
"  all  sorts  of  disgraceful  abuses ;  will  not  the 
"  imagination  of  such  a  sight  dim  the  lustre  of 


SECT.  VIII.]  OF  MEDITATIO'N.  30^ 

"  all  earthly  grandeurs  and  beauties,  damp  the 
*'  sense  of  all  carnal  delights  and  satisfactions  ?" 
S^v.  Lord,  may  I  be  a  true  disciple  of  the  cross  ; 
dead  to  the  flatteries  and  vanities  of  this  woxld. 
Grant  me  the  humility  and  mortification  thy 
cross  preaches.  May  I  learn  of  thee,  who  wast 
meek  and  lowly  ;  glory  in  thy  cross,  and  thereby 
become  crucified  to  the  world,  and  the  world 
to  me  ! 

6thlv.  How  powerful  a  motive  doth  this  afford 
to  gratitude  and  obedience  !  This  is  an  instance 
of  love  full  of  wonder.  O  !  may  it  have  equal 
constraint :  What  service  should  I  grudge  for 
my  dearest  Lord,  who  thought  not  a  crucifixion 
too  costly  an  evidence  of  his  love  to  me  !  O  my 
soul  {  look  to  a  bleeding,  dying  Saviour ;  place 
thyself  under  his  cross  ;  view  him  in  all  his  cir- 
cumstances of  ignominy  and  sorrow ;  remember 
this  he  suffered  on  thy  account,  and  thence  infer 
thy  obligations  to  him^  Let  this  instance  of  hi^ 
obedience  be  the  example  and  motive  of  thine  : 
Love  him,  live  to  him,  who  has  thus  loved  and 
died  for  thee,  so  that  henceforth  that  may  be 
fhy  motto,  Chrisius  crucijixus  cordijiccus ;  My 
Love  was  crucified. 

And  thus  I  have  offered  some  specimens  of 
the  more  perfect,  complete  method  of  medita- 
tion ;  not  that  I  expect  that  every  one,  or  in- 
deed any  one,  in  the  stated  course  of  their  clo- 
set devotions,  should  imitate  these  patteras  : 
But  as  the  subjects  I  have  chosen  are  of  the 
greatest  importancCj  I  thought  it  might  not  be 
unacceptable  to  some  readers,  to  find  them  en- 
larged upon,  though  it  be  more  than  was  neces- 
sary to  my  particular  design,  which  was  to  give 
examples  of  meditation,  as  to  method  and  order 
especially.     What  I  expect  from  the  more  intel* 


506^  OF  MEDITATIOW.  [cHAP.  if. 

ligetit  Christians,  and  recommend  to  them,  if 
they  attempt  any  thing  this  way,  is  that  they 
proceed  in  some  such  method.  First  explain 
their  subject,  then  prove,  illustrate,  and  so  go 
on  to  admonish  and  expostulate  with  themselves ; 
form  resolutions^  soliloquies,  colloquies,  ^x.  as 
the  matter  may  require  ;  which  may  be  done  in 
more  or  fewer  essays  at  different  times  ;  and 
with  greater  or  less  exactness,  according  to  thei? 
different  abilities,  furniture,  leisure,  and  frame 
of  their  minds.  And  if,  after  all,  these  specimens 
be  thought  less  fit  for  imitation,  I  would  will- 
ingly hope  the  matter  of  them  will  not  be  with- 
out instruction  to  the  generality  of  Christians, 
on  which  account  they  will  more  readily  excuse 
them. 


SECT.  IX. 

1  now  proceed  to  some  Specimens-  o?^  Eaamples 
of  Meditation  iii  a  looser  Method,  which 
the  more  judicious  Christians  may  he  able 
in  ^;ome  measure  to  imitate,  at  lea.^t  i)i 
their  better  Hours,  and  most  devotional 
Frames  ;  I  mean  as  to  the  Method  and 
Order,  how  much  soeter  they  fall  short  as^ 
to  the  Style  a'nd  Thought, 

Of  Grace. 

1  Cor.  XV.  10.  By  the  Grace  of  God,  J  am 
what  I  am. 

First       opME  have  been  pleased  to  observe  that  no- 

^ptcitnin.  thing  is  more  talked  of  by  Christians,  especially 

since  the  days  of  Si,  Austin,  than  grace,  and  yet 


SECT.  IX.]  OF  MEDITATION".  80? 

that  nothing  Is  less  understood.  The  Jesuit,  no 
question,  thought  himself  witty,  that  said,  Grace 
was  tiescio  quid,  an  unintelligible  imaginary 
thing,  a  supposed  something,  but  nobody  knows 
what.  Nor  are  they  content  to  reduce  it  to  a 
mere  name,  a  sound  without  meaning  ;  but  the 
very  name  is  become  contemptible  with  many, 
treated  with  a  sort  of  ridicule  as  a  term  of  cant, 
only  fit  for  enthusiasts^  or  at  best  dull  old 
fashioned  divines. 

Others  retain  the  word,  have  it  frequently  in 
their  mouth,  but  grossly  abuse  it ;  debasing  the 
idea  of  it,  and  turning  it  into  a  jest.  Grace 
with  them  only  stands  for  good  husbandry, 
frugal  management  in  following  the  affairs  of 
this  world  :  If  it  please  God,  say  they,  speaking 
of  their  children,  to  give  them  grace  ;  when 
they  manifestly  intend  no  more  than  a  sort  of 
secular  wisdom  or  sagacity,  care  to  improve 
their  patrimony,  to  get  or  save  an  estate.  This 
is  grace  with  them,  all  they  seem  to  desire  or 
have  any  notion  of.  Shameful  prostitution !  O 
my  soul  enter  not  thou  into  their  secret !  Surely 
grace  is  too  divine,  too  sacred  a  thing  to  be  thus 
trifled  with  :  And  indeed  when  I  find  it  standing 
in  my  Bible  with  such  high  characters ;  find 
such  great  things  every  where  ascribed  to  it,  the 
interests  and  comforts  of  the  church  so  much 
carried  on  and  served  by  it,  I  cannot  but  look 
upon  it  as  venerable  and  accordingly  would  en- 
tertain it :  Help  me  O  my  God  better  to  under- 
stand this  divine  and  glorious  subject  j  afford 
me  some  rays  of  the  light ;  the  present  assistance 
of  thy  grace,  that  I  may  celebrate  and  praise 
it  in  a  due  manner,  and  set  forth  the  wonders 
thereof 

X  2 


r  J  .  - 

SOS  dF  IVrEDITATlbi^.  j_criA?I  11/ 

Grace  is  a  term  of  different  acceptation  in' 
scripture,  particularly  in  the  New  Testament,; 
where  it  more  frequently  occurs.  It  often- 
signifies  the,/at'Oz;r  a7id  good  will  of  God.  Thoii 
hast  found  favour,  or  grace'  iviih  God,  Luke  i. 
riO.  Jesus  increased  in  favour,  or  grace,  with' 
God  and  77ian,  Luke  ii.  52.-  The  grace  of  our[ 
Lord  was  exceeding  abundant,  1  T-Ai\.i„'\4.  and 
thus  we  are  said  to  be  called  by  his  grace.  Gal.' 
i.  15.  to  hG  justified  by  his  grace,  Rom.  iii.  24. 
to  have  redemj)tio7i  through  the  blood"  of  Christy^ 
according  to  the  riches  of  his  grace,  Eph.  i.  7-  to 
lie  saved  by  his  grace,  Eph.  ii.  8.  Grace  is  the 
divine  benevolence  with' the  effects  and  fruit's  of ' 
it;  the'  goodness  of  God  issuing  forth  towards 
His  creatures  :  As  it  respects  the  indigent  and' 
necessitous,  it  may  be  called  bounty ;  as  it 
respects  the  guilty  and  miserable,  it  is  mercy  ;^ 
as  it  respects  the  unworthy,  it  is  grace.  In  a 
word  grace  is  the  divine  love  iind6r  the  notion 
6f  acting  freely. 

Grace  sometimes  signifies  the  gospel ;  as- 
liom.  vi.  14.  ye  are  not  wider  the  law  but  under'' 
grace,  that  is,  under  the  gospel  r  And  the  same' 
sense  it  has  2  Cor.  vi.  1 .    Tit.  ii.  1 2. 

It  sometimes  signifies  the  divine  power  exerted" 
in  the  hearts  of  men  ;  the  influences  and  opera-- 
tions  of  God's  spirit  enlightening,  quickening,, 
renewing,  changing,  &c.  And  this  may  be 
considered  either  in  the  first  special  instance, 
as  at  conversion  ;  or  as  displayed  in  th(r  after 
conduct  and  supply  of  the  soul.  The  former  is 
called  by  some  divines  Gratia  operans,  grace 
working  in  us ;  the  latter  Gh^atia  cooper ans, 
grace  working  with  us,  the  terms  being  borrowed' 
from  the  schools*  The  scripture  affords  instances 


oECT.  IX.]  OF  MEDITATION.  SD9 

of  both :  Of  the  former,  Gal.  i.  1 5-^called  me 
hif  his  grace,  Acts  xvii;..  27. — helped  them  muck 
icho  had  believed  through  grace :  Of  the  latter, 

1  Cor.  XV.  10.  /  laboured  more  abundantly  than 
they  all,  yet  ngt  7,  bat  the  grace  of  God  xchich 
teas  wilJi  7ne.  If  any  object  against  the  inter- 
pretation of  these  texts,  the  thing  itself  pleaded 
ibr  is  frequently  asserted  in  other  scriptures. 
It  is  God  that  worketh  in  you,  both  to  will  and  to 
•do  of  his  own  good  pleasure.,  Phil,  ii.  1 3.  The 
.God  of  peace  make  you  perfect  in  every  good 
work,  working  in  you  th-at  xvhich  is  xveU-pleasiug, 
in  his  sight,  through  Jesus  Christ,  iieb.  xiii.  21. 
The  Lord  opened  Lydia\s  heart.  Acts  xvi.  14. 
We  are  said  to  be  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  Eph.  ii.  10.  to  be 
■willing  in  tJie  day  oj^his  power,  Psal.  ex.  3. 
The  day  of  power  is  the  day  of  God's  grace,; 
when  he  puts  forth  t/ie  exceeding  greatness  of  his 
j)0wer  towards  them   that   believe,  Eph.  i.    19. 

This  is  one  notion  of  grace;  it  signifies  the; 
•divine  conciuTence  and  assistance ;  the  divine 
agency  and  influence  upon  the  hearts  of  men, 
by  w^hich  they  are  quickened,  enlightened, 
transformed,  and  afterwards  established,  con- 
-ducted,  furnished  ibr  all  the  duties  of  their 
course  and  warfare.  God  strengthens  us  by 
his  spirit  ttilh  might  in  Jtiie  inward  mail,  Eph. 
iii.  16. 

Grace  sometimes  signifieB  a  divine  quality  or 
temper  produced  in  us  -,  the  effect  of  God's 
powerful  operation  :  As  when  we  are  bid  to 
grow  in  grace,  2  Pet.  iii.  1 8.  to  be  strong  in  the 
grace  that  is  in  Christ  Jesus,  2  Tim.  ii.  1 .  And 
thus  grace  is  the  same  with   the  divine  nature ^ 

2  Pet.  i.  4.  The  several  Jruits  of  the  Spirit 
n;ientioned,  Gal.  v.  22.  23.  as  love,  joy,  jjcacc^ 


310  OF  MEDITATION.  [^CHAP.  11^ 

long-sufferhig,  gentleness,  goodness,  faith,  meeli- 
ness,  and  temperance,  are  graces ;  so  many 
distinct  and  particular  graces  ;  divine  habits  of 
the  mind,  which  the  Holy  Spirit  implants  and 
•Worketh  in  us.  I  do  not  think  it  worth  while  to 
dispute  whether  it  be  jr.ost  proper  to  call  thcrn 
moral  virtues  or  graces  :  As  they  are  the  fruit  of 
the  Spirit,  have  him  for  their  author,  they  are 
divine  in  their  rise,  nature,  and  tendency,  and 
saving  in  their  issue,  are  perfectly  the  same 
thing,  whatever  name  we  give  them :  Lord 
grant  me  these  excellencies,  all  of  them,  and 
all  in  fuller  m.-^asures  ;  and  I  shall  think  myself 
happy ;  nor  will  it  make  anj;:  difference  in  my 
estimation  or  enjoyment,  whether  we  call  them 
graces  or  virtues. 

Tliis  is  the  scripture  account  of  grace.  I 
am  sensible  some  make  it  a  question  whether 
there  be  sufficient  reason  for  all  this  distinction  ; 
and  are  ready  to  determine  that  grace  means 
nothing  else  in  scripture,  but  the  favour  and 
kindness  of  God  :  It  may  be  the  matter  might 
be  accommodated  with  them  by  a  concession 
not  injurious  to  truth  ;  that  this  is  the  strict  and 
proper  notion  of  grace,  and  what  runs  through, 
and  may  be  pieserved  in  all  the  instances  that 
have  been  mentioned.  Thus  the  gospel  is  called 
grace,  as  it  is  an  eminent  discovery  of  the 
favour  and  good-will  of  God  tOAvards  sinners. 
The  divine  energy  and  operation  upon  the  heart 
is  grace,  on  the  same  account,  as  it  flows  from 
the  divine  favour  and  goodness,  was  excited  and 
influenced  thereby,  both  in  the  beginning  and 
process  of  the  work.  The  several  particular 
virtues  that  adorn  the  mind  of  the  believer  ;  all 
these  are  grace,  expressions  of  divine  favour 
and  goodness :  So  that  though  grace  is  apphed 


^ECT.  IX.3  OF    MEDITATION.  311 

to  different  things  in  scripture,  there  is  no  need 
to  depart  from  the  primary  notion  of  it.  The 
gospel  is  grace ;  the  operation  of  the  Spirit  on 
the  hearts  of  men,  and  the  effects  thereof  in 
inward  regeneration,  and  in  all  the  parts  of  the 
new  .cueature  arc  grace;  eacli  of  them,  all  of 
them  mayte  termed  grace  ;  as  in  them  all  the 
love  and  kindness  of  God  our  Saviour  appears. 

And  O  my  God  !  how  much  am  I  a  debtor  to 
tliy  grace  ;  help  me  to  recount  my  obligations  ; 
often  to  renew  the  .history  of  it,  with  that  humble, 
admiring,  adoring  thankfulness  that  becomes 
me  :  Bi/  the  grace  of -God  I  am  what  I  am.  I 
had  been  nothing,  worse  than  nothing,  without 
tliy  grace ;  a  carnal,  secure,  stupid  creature  ; 
sinful,  sensual,  every  way  vile;  a  lost  undone 
creature,  with  the  heart  of  a  brute  here,  and 
of  a  devil  hereafter!  Pause,  O  my  soul!  And 
look  back  a  little  on  the  wonders  of  divine  grace, 
the  surprising  story  of  it  with  all  -dutiful  and 
loyal  ascriptions,  still  saying,  O  that  I  could  say 
it  with  suitable  devotion,  bij  the  grace  of  God  I 
am.  "ichat  I  am. 

It  is  by  the  grace  of  God  that  I  am  a  Christian, 
that  I  enjoy  the  light  and  teaching,  and  the 
many  advantages  of  the  gospel  dispensation; 
that  the  sun  of  righteousness  has  arose  upon  me 
with  healing  in  his  wings  ;  while  so  many  sit  ia  > 
darkness,  and  in  t!ie  region  and  shadow  of 
(!eath  :  Lord  this  is  an  act  of  thy  favour  and 
kindness,  a  distinction  of  thy  providence  ;  may 
I  not  receive  thy  grace  here  in  vain  ! 

It  is  by  the  grace  of  C.)d  that  I  am  a  convert, 
transtbrmed  by  the  renewing  of  my  mind  ;  have 
been  brought  to  ene"ac:e,  heartilv  to  enG:a2:e  in 
the  service,  and  made  to  taste  the  comibrts  of 
the  gospel ;  have  been  inclined  to  take  Christ's 


312  OF  MEDITATION.  [[CHAP.  II. 

easy  and  honourable  yoke  upon  me ;  and  that 
whilst  others  stand  in  the  market  place  all  the 
day  idle  ;  only  play  and  trifle  with  a  dull  form 
of  religion  ;  are  not  initiated  by  any  internal 
teaching  and  divine  unction :  Which  alas  !  is 
the  case  of  great  numbers,  that  have  had  the 
same  external  means  and  helps  with  myself; 
the  same  Bible  and  ministry ;  and  of  some  it 
may  be  that  have  had  the  same  parents  and 
education  :  And  who  has  made  me  to  differ  ? 
Thy  grace,  O  my  God !  Not  my  will  or  wisdom, 
but  thy  conduct ;  not  my  merit,  but  thy  mercy^ 
Thou  hast  turned  me  from  darkness  to  light, 
opened  my  heart,  directed  my  choice  ;  for  this 
I  owe  thee  the  highest  praises,  in  heaven  I  shall 
praise  thee.  By  the  grace  of  God  I  a7n  "what 
I  am. 

It  is  by  the  grace  of  God  that  I  have  any  of 
the  ornam.ents  of  a  real  saint,  a  true  believer. 
O  that  herein  I  may  not  be  mistaken !  that  I  am 
^distinguished  by  any  of  the  fruits  of  the  blessed 
Spirit.  Lord  thy  power,  thy  grace  has  planted 
these  in  my  soul.  My  faith  is  of  thy  operation. 
Thou  hast  begotten  me  again  to  a  lively  hope. 
Thou  hast  shed  abroad  thy  love  in  my  heart, 
through  the  Holy  Ghost,  which  thou  hast  given 
me  :  Once  I  was  a  servant  of  divers  lusts  and 
pleasures  defiled  and  polluted ;  thou  hast  washed 
apd  cleansed  me,  hast  made  me  all  glorioiis 
mlhifi,  and  granted  me  the  clothing  of  urought 
gold.  I  own  thy  hand  and  adore  thy  grace 
herein. 

It  is  by  the  grace  of  God  that  I  have  been 
supported  under  all  my  burdens  and  conflicts, 
preserved  in  all  my  temptations,  dangers  and 
fears :  How  many,  how  great  the  salvations 
pod  has  wrought  out  for  me  through  my  cours^ 


SECT.  IX.]  OF  MEDITATION.  qiq 

and  life  ?  I  remember  at  such  a  time  a  concurr 
rence  of  exercises  and  troubles  exceedingly 
threatened  me.  /  said  luy  foot  sUppetJi,  and 
then  thif  mercif  held  me  niJ.  I  was  pressed  out  of 
measure  above  strength,  insomuch  that  I  despaired 
of  any  comfortable  issue,  2  Cor.  i.  8.  But  thou 
Lord  hast  delivered  my  soul  from  death,  my  eyes 
from  tears-,  and  my  feet  from  falling.  I  remem- 
ber the  perplexed  thoughts,  the  gloomy  pro- 
spects I  had  ;  liithout  were  fghtings,  tdthin  were 
Jears :  But  God,  v/ho  comfortcth  those  who  are 
cast  down,  comforted  mc.  I  remember  the 
means,  the  manner  and  circumstances  of  this 
great  deliverance  ;  to  thy  name,  O  Lord,  be  the 

praise At  such  a  time  I  Was  in  the  midst  of 

snares  and  temptations,  and  was  preserved  by  a 
wonder  of  providence  and  grace,  without  seeing 
my  danger  till  it  was  over.  God  has  often  saved 
me  by  opening  my  eyes  that  I  might  discern  the 
snares  spread  for  me  :  This  may  not  be  intel- 
ligible to  every  Christian,  but  some  I  doubt  not 
know  how  to  fill  up  the  vacancy.  And  I  mention 
it  as  a  hint  that  we  should  record  the  more  re- 
markable instances  of  divine  grace  and  pro- 
vidence towards  us  in  our  deliverances,  and 
frequently  have  recourse  to  them  for  enlivening 
our  devotion.  In  this  instance  he  has  saved  me 
by  shutting  them,  that  1  might  not  be  taken  by 
the  bait  prepared  :  O  !  may  I  never  forget  the 
wisdom  and  sovereignty  of  grace  herein,  nor 
overlook  the  divine  invisible  hand,  that  was  my 
defence  and  rescue ! 

It  is  by  the  grace  of  God  that  I  have  been 
assisted  in,  and  carried  througli  all  my  work  and 
duty  as  a  Christian :  This  has  supplied  me  for 
the  several  services  of  my  w^arfare.  I  cannot 
say  I  have  laboured  abundantly,  much  less  more 


^14  OF  MEDITATION.  [CHAF.  II. 

ahundantly  than  others  ;  but  if  I  have  laboured 
at  all  for  God,  and  for  tlie  interest  of  my  own 
soul ;  done  any  thing  with  success  in  religion, 
I  have  the  greatest  reason  to  say,  not  I  but  the 
grace  of  God  that  rvas  mth  7ne. 

It  is  by  the  grace  of  God  that  I  have  been 
conducted  and  led  hitherto.  This  directed  me 
to  and  in  religion ;  to  tlie  profession  I  have  en- 
gaged in,  and  in  many  circumstances  thereof. 
This  has  directed  me  in  particular  difficulties 
and  straits  :  Often  have  I  been  at  a  loss  con- 
cerning my  duty ;  and  upon  serious  application 
to  God  he  has  disentangled  my  thoughts ;  taken 
me  by  the  hand  and  pointed  out  to  me  the  way 
that  I  should  choose.     I  have  had  so  much  ex- 

-  perience  of  his  special  light  and  guidance,  in 
several  remarkable  instances  of  this  nature,  that 
I  can  never  question  it,  and  desire  never  to 
forget  it.  Lord,  I  resign  all  to  thy  conduct ; 
leave  all  my  affairs  und  concerns  with  thee  for 
the  future :  Guide  me  by  thy  counsel  ^nd  after- 
wards receive  me  to  glory. 
•  It  is  by  the  grace  of  God  that  I  have  per- 
severed, held  on  my  way  (O  that  I  could  say 
with  more  evidence  I  have  waxed  stronger  and 
stronger  1)  that  I  have  stood  my  ground  in  the 

'  Christian  profession,  not  made  shipwreck  of 
faith  and  a  good  conscience :  How  much  in 
danger  at  sucli  a  time  ?  And  at  such  a  time  i 

when But  having  obtained  help  of  the  Lord 

I  continue  vnito  tliis  day.  I  adore  thy  grace 
herein,  O  my  God  ;  may  I  believe  to  the  saving 
of  my  soul. 

It  is  by  the  grace  and  favour  of  God  that  I 
enjoy  the  many  privileges,  dignities  and  blessings 
of  the  Christian  state  and  covenant ;  that  I  am 
pardoned,  justified,  adopted)  have  the  teaching. 


"iccoiid 


SECT.  IX.]  OF  MEDITATION.  31S 

discipline  and  comforts  of  God's  family  ;  the 
refreshments  and  delights  of  his  house  ;  the 
protection  and  ministry  of  his  angels ;  the 
promise  and  prospect  of  a  future  heaven.  Lord 
help  me  to  celebrate  thy  grace  ;  it  has  been  my 
salvation,  it  shall  be  my  song  lor  ever. 


Of  Grace. 

Gal.  i.  15.   called  ?ne  by  his  Grace. 

1  Cannot  but  think  the  distinction,  common  <,.^^.^^,,^ 
in  books  of  divinity,  pertinent  and  grounded  .s^^^czotck. 
upon  scripture,  of  an  e.vternal  and  internal  call : 
Our  Saviour  seems  to  hint  at  it  Matt.  xx.  16. 
Manij  are  called,  hit  J'exv  are  chosen.  Many 
have  the  external  that  want  the  internal  call. 
Hence  whole  churches  and  communities  of 
Christians  are  represented  in  scripture,  as  called  ; 
particularly  the  Romans,  Chap.  i.  6,  7.  It  is 
not  improbable  but  most  of  them  had  the  in- 
ternal saving  call,  (effectual  grace  more  ordi- 
narily attending  the  dispensation  of  the  gospel 
at  that  time)  but  some  no  question  had  only  the 
outward  call.^ 

According  to  this  distinction,  the  church  of 
Christ  receives  a  different  denomination,  of 
visible  and  invisible :  All  that  are  professed 
members  of  the  church  ;  who  are  entered  into 
it  by  baptis,m,  and  own  the  institutions  and  laws 
of  the  gospel,  make  tlie  visible  church  :  Such  as 
are  sincere  in  their  profession,  who  not  only 
confess  with  the  mouth,  but  believe  with  the 
heart,  are  the  invisible  church.  The  one  are  the 
tares,  the  other  the  wheat.     The  one  the  foolish, 


S16  OF  MEDITATION.  [CHAP.  IT.. 

the  other  the  wise  virgins  ;  as  in  the  gospel 
parables.  Both  make  a  profession ;  both  carry 
their  lamps  and  go  forth  to  meet  tlie  bride- 
groom;  but  the  one  have  oilj  lasting  oil,  in 
their  vessels  with  tlieir  lamps,  which  the  other 
have  not.  God  has  called  them  hy  his  grace  ; 
and  these  are  termed  the  invisible  church :  be- 
cause their  faith,  hope,  lovje,  fear,  all  the  glorious 
■ornaments  of  th^ir  minds,  the  great  principles  of 
their  obedience,  are  invisible,  and  out  of  sight. 
Tlieir  profession  is  open  and  seen.,  as  well  as 
diat  of  others ;  but  their  inward  principles,  by 
which  they  are  distinguished,  lie  concealed. 
The  world  knows  us  not,  1  John  iii.  1.  The 
J^ord  knows,  and  he  only,  who  are  his. 

It  is  indeed  no  small  privilege  to  be  a  member 
iof  the  visible  church  ;  to  have  a  station  in  God*s 
church,  tlriough  it  be  only  in  the  outer  courts, 
and  as  a  candidate  for  religion  :  And  among 
fOther  mer^iies  of  my  life  I  would  be  thankful  for 
this  ;  that  I  was  born  in  a  Cluistian  country, 
€arly  instructed  in  the  .doctrines,  principles  and 
•xluties  of  the  Christian  religion,  and  by  sacred 
baptism  entered  among  the  disciples  and  follow- 
ers of  the  Lord  Jesus  ;  that  I  liave  had  the  ad- 
jnonition,  discipline,  teaching,  and  example  of 
-Christian  parents  ;  tiiat  I  have  sat  at  the  posts 
of  wisdom's  gates  ;  have  enjoyed  the  holy  Bible, 
-and  the  several  advantages'  of  God's  house  and 
furdinances.  I  bless  thee,  O  my  'God  !  for  this 
^iistinction  of  thy  favour  ;  Jbr  the  call  oj^thy  ;pror 
vidence  into  thy  church.  '  ' 

But  I  would  not  rest  here  :  This  call,  if  I  at- 
tain no  further,  will  leave  me  short  of  heaven. 
Matt.  vii.  21,  22,  23.  Matt.  xxv.  II,' 12.  1  Cor. 
X.  1 — 6.  It  is  the  i;i/<?nz(2/ cYz//,  that  distinguishes 
the  true  Christian  from  the  hypocrite,  the  mem= 


jfeC'r.  IX.]  OF  AfEDITAflO:^.  St't 

bers  of  the  i?wisible  church,  from  common  pro- 
fessors, or  tlie  mere  members  of  the  visible 
church.  Lord,  grant  me  this  distinction,  touch 
my  heart  by  thy  Spirit,  and  enthrone  thyself 
there. 

This  call  the  scripture  represents  in  different 
terms  and  under  different  notions  ;   as  by  being 
born  again  by  repentance,  conversion,  a  new 
heart,  being  transformed  by  the  renewing  of 
the  mind,  the  circumcision  of  the  heart,  par- 
taking of  the  divine  nature,  S^t,      The  same 
thing  is  intended  in  all  this  variety  of  expres- 
sion.    '\^ni^n  God  calls  any  by  his  grace  there  is- 
a  universal  change  made  in  the  temper  and  frame 
of  the  mind  ;  in  the  judgment,  will,  affections, 
and  a  new  state  introduced  in  the  soul.     And' 
it  is  of  this  call  the  apostle  speaks  in  his  own 
case,  Gal.  i.  15.     God  called  me  by  Ids  grace  ;  not 
only  by  his  favour,  but  by  his  powerful  opera- 
tion, as  appears  from  the  history  of  that  matter. 
Acts  ix.  And  surely  never  was  there  a   more 
fliustrious  display  of  sovereign  powerful  grace  I 
In  the  midst  of  his  rage  Mid  fury,  he  is  laid 
prostrate  in  an  instant,  brought  to  tlie  foot  of 
Christ  with  the  lowest  submissson,  saying.  Lord 
"ji'hat  xdit  thou  have  me  do  ?  One  word  from  hea- 
ven disarms  him  of  all  his  enmity,  turns  a  Pha- 
risee   into    a    Christian,    a   persecutor   into  a 
preacher !  It  is  granted   there  v<^as   something 
extraordinary  in  the  manner  and  circumstances 
of  this   conversion ;  yet  every  Christian  expe- 
riences the  same  grace  in  kind;  has  the  same 
effectual  poweiful  call :   JVc  arc  his n'orkmanship 
created  in  Christ  Jesus^  Eph.  ii.  1 0.     Of  his  oxim 
li'ill  begat  he  iis  by  the  xvord  of  truth.  Jam.  i.  1 8. 
Lydia's  heart  zcas  opened  as  well  as  that  oi"  the 


518  OF  MEDITATIO^r.  [CHAP.  11, 

apostle  Paul  J  Acts  xvi.  14.  And  the  like  may 
be  affirmed  of  every  believer,  every  genuine 
member  of  the  Christian  church,  it  has  pleased 
God  to  call  him  by  his  grace. 

How  God  operates  on  the  mind  and  will,  is  a 
question  not  easy  to  be  resolved  :  But  we  must 
not  deny  every  thing,  the  manner  of  which  we 
do  not  understand.  We  do  not  knov/  how  body 
and  soul,  matter  and  spirit  are  in  vital  union,  so 
that  they  have  a  mutual  influence  upon  one 
another ;  the  spirit  working  by  the  body,  and 
using  its  organs  at  pleasure,  commanding  by  a 
thought  and  act  of  the  will  the  several  members 
thereof.  This  is  fact,  and  what  no  man  will  dis- 
pute, and  yet  what  no  wise  man  will  undertake 
to  explain:  We  are  satisfied  so  it  is,  but  how  it 
is  we  know  not ;  and  indeed  should  be  ready  to 
deny  it  could  be,  but  that  we  are  sure  it  is : 
What  wonder  then  if  we  are  puzzled,  and  are 
forced  to  own  mystery  in  things  of  an  higher  and 
more  exalted  nature,  in  the  manner  of  one 
spirit's  acting  upon  another  ?  Tlie.  wind  hloxveih 
'whei^e  it  lisieth,  saith  our  Saviour,  and  iliou  liearest 
the  sound  thereof,  hut  canst  not  tell  whence  it 
Cometh,  and  xvhither  it  goeth,  and  so  is  every  one 
that  is  born  of  the  Spirit,  John  iii.  8.  The 
working  of  God's  Spirit  is  secret  and  mysterious, 
not  so  discernible  in  itself  as  in  its  effects  :  What 
have  I  done,  says  Elijah  to  EUsha,  when  he  cast 
his  mantle  upon  him,  and  he  was  thereupon  imme- 
diately determined  to  follow  the  prophet,  1  Kings 
xix.  19,  20.  What  God  does  to  us  when  he 
calls  us  by  his  grace ;  how  he  touches  tlie  heart, 
and  bows  the  will,  and  gives  an  effectual  turn  to 
the  soul,  is  above  us  fully  to  explain.  The 
work  itself  is  certain,  experienced  and  known  by 


SECT.  IX.]  OF  Mr.DITATIOX.  SiJ> 

good  men,  manifest  by  the  happy  consequences 
of  it,  however  abstruse  and  mysterious  as  to  the 
manner. 

We  may  conchide  in  general  that  God  works 
upon  us  in  a  way  suitable  to  our  faculties.  The 
will  cannot  be  forced,  that  is  a  contradiction; 
nor  must  we  suppose  that  it  is  determined  by 
mere  physical  power,  witliout  argument  or  con- 
viction: What  if  one  conceive  of  the  matter 
thus:  JVJien  God  is  hi)  his  grace  reclaiming  a  sin- 
ner, and  setting  up  Jiis  throne  hi  the  heart,  he 
begins,  as  in  the  first  creation,  uith  a  fiat  lux,  let 
there  he  light,  shines  in  upon  the  understanding  ; 
removes  prejudices,  represents  the  concerns  ofreli" 
gion  in  their  realitif,  importance  and  necessity, 
holds  them  before  the  eyes  of  the  mind,  awakens 
andfxes  the  attention  to  them,  and  so  by  the  force 
of  light  attracts  and  subdues  the  heart :  This,  or 
something  of  tliis  nature,  I  reckon,  is  what  we 
intend  by  grace,  so  far  at  least  as  I  can  explain 
itj  not  denying  in  the  mean  time  any  more 
direct  and  immediate  influences  upon  the  wilL 
It  is  certain  the  obstinacy  and  enmity  of  that 
must  be  overcome;  whether  this  is  done  by  the 
power  of  divine  light  only,  now  fiUing  the  mind, 
or  by  more  immediate  influences  upon  tliat 
faculty  itself,  I  cannot  determine,  and  shall  nor 
debate. 

The  means  God  makes  use  of  in  this  work, 
and  his  manner  of  proceeding  therein,  are 
various  and  different;  sometimes  the  word 
read  or  heard;  sometimes  a  special  providence; 
a  sharp  affliction  ;  or  eminent  deliverance  ;  one 
or  other,  it  may  be  all  of  these  successively,  are 
the  monitors ;  hereby  the  sinner  is  made  ta 
pause,  stand  still,  and  consider ;  and  often  the 
mind  is  so  far  impressed,  that  like  Nebuchad- 


520  OF  SIEDITATION.  [CHAP.  IT.' 

r^ezzar  in  his  dreams,  his  sleep  hredkethfrom  him, 
Dan.  ii.  f.  And  now  conscience  being  rouzed, 
and  at  leisure,  the  noise  and  importunity  of 
present  things  suspended,  and  for  a  while  si- 
lenced, the  Spirit  of  God  does  his  office  ;  read^ 
grave  and  serious  lectures,  lays  open  former  de- 
lusions, represents  the  danger  and  folly  of  a 
sinful  course  with  suitable  life ;  points  out  the 
Way  of  future  duty  and  safety  ;  whereupon  it 
may  be  there  is  an  immediate  resignation  and 
compliance :  The  awakened  sinner  becomes 
prostrate,  and  cries  out.  Lord.,  xvhat  "wilt  thou 
have  me  to  do ;  being  disposed  at  this  time, 
under  such  discipline  and  divine  influence,  to 
sign  a  blank  ;  do  every  thing,  any  thing  God 
shall  appoint. 

Sometimes  the  work  is  done  mor^e  gradually , 
and  by  way  of  treaty.  The  soul  is  summoned 
to  surrender,  beats  a  parley  ;  appears  willing  to' 
hearken  to  overtures  of  peace  ;  makes  some 
good  essays  in  religion  ;  retireth,  prayeth,  8^c, 
but  the  good  mood  goes  oif ;  the  devil  gains 
Jidvantage,  and  all  issues  in  nothing  excq)t  some 
flint  purposes  and  promises  for  the  future  ;  a 
common  delusion,  by  which  awakened  sinners 
shake  off  their  present  convictions  :  Afterwards^ 
by  the  same,  or  it  may  be  different  means,  the 
conviction  is  revived,  and  the  treaty  renewed  j 
and  yet  too  often  without  success  :  The  unhappy 
creature  hearkens  to  his  enemies,  and  like 
Fharaoh  hardens  his  heart  and  returns  to  folly. 
And  thus  the  matter  may  remain  a  considerable 
while  before  the  victory  is  won,  the  sinner  sub- 
dued, and  God  takes  possession  of  the  soul  by 
his  grace*  Sometimes  the  work  is  accomplished 
in  a  gentle  mild  xvay  ;  and  sometimes  with  more 
terror  and  bondage ;  with  a  long  apparatus  of 


SECT.  IX.]  6T  MEDITATIOJT*  521 

convictions,  and  amiizing  visions  and  apprelieri- 
sions  of  wrath.  We  have  instances  of  all  this 
variety  in  scripture ;  as  in  the  call  of  some  of 
Clirist's  first  disciples,  of  the  apostle  Pmd,  the 
jailor,  Zacdieiis,  Lydia^  the  prodigal  in  the 
parable,  &c.  which  I  reckon  may  be  looked  upon 
as  specimens,  examples,  and  a  sort  of  types  of 
future  conversions.  But  however  the  work  is 
done,  it  is  certain  God  is  the  author  of  it.  He 
calls  by  his  grace  :  It  receives  its  rise,  progress, 
and  perfection  from  a  divine  hand  :  He  be- 
ginneth  a  good  work  in  us,  and  performeth  it 
unto  the  drnj  of  Christ  Jesns,  Phil.  i.  6. 

O  my  soul !  look  to  him  as  the  author  and 
■  finisher  of  thy  faith,  in  this  as  well  as  in  other 
respects ;  review  thy  own  experiences  in  this 
matter  ;  enqnire  into  the  evidences  and  testimo- 
nies of  thy  change.  Has  God  called  thee  by  his 
grace  ?  Added  the  internal  to  the  external  call  ? 
If  so,  fall  before  him  with  hinubie  adoration : 
It  is  so  important,  so  necessary  and  glorious  a 
work,  that  thou  canst  never  be  enough  thankful 
for  it :  It  is  the  beginning  of  a  new,  a  divine 
life  ;  the  pledge  and  earnest  of  eternal  life. 
The  apostle  uses  it  as  an  argument  with  Philemon 
to  admit  his  intercession  in  behalf  of  OnesimifS, 
that  he  oxved  him  even  Ids  oxvn  self  Philemon, 
ver.  19.  It  scenns  he  had  been  the  instrument 
of  his  conversion  and  call,  and  he  signifies  this 
was  of  such  consequence,  that  it  gave  the  very 
instrument  a  sort  of  title  to  him  ;  intimating 
moreover  that  before  his  conversion  he  was  lost 
aiid  worthless ;  was  not  himself,  had  not  him- 
self; and  that  it  was  divine  grace  that  restored 
him  to  himself:  So  in  the  parable,  Luke  xv.  24. 
This  my  son  was  dead  and  is  alive,  was  lost  and 
is  found :  Hast  thou  O  my  God  !  called  me  by 

Y 


322  OI'  MEDITATION.  [CIIAP.  Ir»- 

.  thy  grace ;  on  this  account,  as  well  as  others, 
/  owe  thee  even  my  own  self:  I  was  dead  ;  thou 
hast  made  me  ahve  ^  I  was  lost,  thy  grace  has 
found  me  ;  reclaimed  and  recovered  me,  re- 
stored me  to  the  proper  use  and  emj)loyment  of 
my  faculties  ;  brought  me  to  live  the  life  of  a 
reasonable  creature  ;  fitted  me  to  move  in  the 
sphere  in  which  thou  hast  set  ra,e,  and  answ^er 
the  end  for  which  thou  hast  made  me  :  How 
depraved,  degenerate  and  ill  was  I  ?  All  disorder, 
confusion  and  tumult  within  ;  reason  deposed, 
sense  and  appetite  advanced  to  its  throne ; 
foolish,  disobedient,  serving  divers  lusts  and 
pleasures,  reprobate  to  every  good  work;  but 
God  called  me  by  his  grace.  Lord,  I  adore  the 
grace  that  has  saved  me.  It  is  by  thy  grace 
/  am  "what  I  am.  I  oxve  thee  myself:  Help  me 
to  devote  myself  to  thee ;  that  as  thou  hast 
given  me  the  possession  and  enjoyment  of 
Bjyself,  all  I  have  and  am  may  henceforth  be 
sacred  unto  thee,  be  thine  entirely  and  for 
ever. 

Of  Grace. 

1  Ttm.  i.  14.  And  the  Grace  of  ouv  Lord 
was  exceeding  abundant. 

Third  XLvERY  Christian  is  so  much  indebted  to  the 
Specimen.  gx2^CQ  of  God,  that  methinks  he  should  take  a 
particular  pleasure  in  celebrating  and  praising 
it.  The  curious  have  their  emibiems  and  de~ 
vices,  with  proper  mottos,  by  which  they  design 
instruciion,  and  admonition  suitable  to  the  sub- 
ject they  would  adorn,  and  often  therein  they 
point  at  tlieir  own  tempers,  state,  and  circum- 
stances, and  intend   a  testimony  of  gratitude.. 


SECT.  IX.]  OF  MEDITATION.  S2i 

No  motto  certainly  better  fits  the  Christian, 
than  th.at  the  apostle  furnishes  him  with,  and 
seems  to  have  chosen  for  himself,  1  Cor.  xv.  10. 
By  the  grace  of  God  I  am  xdiat  I  am.  Lord  it  is 
by  thy.  grace  that  I  am  any  thing,  can  do  a7iT/ 
thing  that  is  good,  and  enjoy  any  thing  that  is 
good,  and  enjoy  any  tiling  that  is  comfortable. 
From  this  I  have  derived  my  past  blessings,  on 
this  depend  my  future  hopes.  Had  I  the  facul- 
ties of  a  seraph.,  the  tongue  of  men  and  angels, 
all  would  be  too  little  to  set  forth  the  riches  and 
exceeding  abundance  of  thy  grace  ;  it  has  fol- 
lowed me  all  my  days,  filled  my  whole  life, 
every  scene  and  state  of  it;  pardoning,  sup- 
porting, delivering,  conducting,  and  saving  me. 
/  woidd  bless  thee  O  God  my  king,  and  praise  thy 
name  for  ever  and  ever.  But  among  all  the  kind 
and  endearing  expressions  of  it,  the  first  special 
instance  in  my  conversion  or  call,  is  worthy  of 
the  greatest  acceptation,  and  demands  my  most 
thankful  acknowledgments;  herein  the  grace  of 
my  Lord  was  e.rceeding  cdnmdant :  Help  me  to 
contemplate  it  often,  to  look  back  upon  it,  for  the 
quickening  of  my  love,  gratitude  and  obedience. 
I  have  the  great  apostle  for  my  monitor  and 
example  here.  He  vv^as  a  constant  advocate  for 
grace  in  all  his  M^ritings;  but  seems  to  single 
out  this  instance,  as  a  subject  to  exercise  his 
warmest  affections.  Accordingly  he  returns 
to  it  on  all  occasions,  and  goes  through  the  his- 
tory of  it  with  much  devotion.  Acts  xxii.  Acts 
xxvi.  And  to  the  same  purpose,  1  Cor.  xv.  8, 
9,  10.  Last  of  all,  he  was  seen  of  me  also,  as  of 
one  bo7^n  out  of  due  time  ;  for  I  am  the  least  of  the 
apostles,  that  am  not  meet  to  be  called  an  apostle, 
because  I  persecuted  the  church  of  God;  but  by  the 
grace  of  God  I  am  what  I  atn,  &c.     And  again, 

y  2 


324  OF  MEDITATION.  [CIIAP.  IT. 

1  Tm.  i.  13,  14,  If).  irifo  teas  hefoy^e  a  blas- 
phemer, a  perstculor,  and  injurious;  but  I  ob- 
tained mern/.  And  the  gr-ace  of  our  Lord  was 
exceeding  abundant.  For  this  cause  I  obtained 
mercy,  that  in  me  ^ first  Jesus  Christ  might  shew 
Jorth  all  long-suffering,  for  a  pattern  to  them 
which  should  hereafter  believe  on  him  to  life  ever- 
lasting. How  was  his  heart  filled  with  the  sub- 
ject ?  It  seems  too  big  for  his  expression.  / 
k-  obtained  mercy.     The    grace    of  God    was   ex- 

ceeding abundant.      And  for   this   cause   I    ob- 
tained mercy,    that  in    me  first  he  might  shew 
I.  forth  all  long-suffering.     He  seems  to  think  him- 

self the  first  greatest  instance  of  grace,  and  a 
sort  of  a  pattern  and  specimen,  according  to 
which  God  would  proceed  witli  other  chiefest  of 
sinners.  And  am  not  I  another  example  of  the 
:  like  grace,  exceeding  abundant  grace.      In  me, 

secondly,  God  has  shewn  forth  all  long-suffering. 
Bless  the  Lord,  O  my  soul !  though  thou  canst 
not  rise  up  to  the  notes  of  this  great  and  good 
man,  join  in  his  song,  however,  in  the  best  man- 
ner thou  canst.  Ufito  the  Idng  eternal,  immortal, 
invisible,  the'  only  wise  God,  be  honour  and  glory 
:  for  ever  and  ever. 

The  apostle  might  have  something  peculiar  in 
the  circumstances  in  which  the  grace  of  God 
found  him,  and  in  the  manner  of  his  call ;  if  my 
case  be  not  exactly  parallel  to  his,  I  ran  sure  it 
is  such  as  requires  the  utmost  gratitude  from 
me,  and  very  nmch  illustrates  the  grace  of  God. 
I  was  before,  if  not  a  blasphemer,  a  persecutor, 
yet  many  ways  ijijurious,  to  God,  my  neighbour, 
and  myself;  polluted,  vile,  a  sinner  beibre  the 
Lord  exceedingly  ;  I  cannot  reflect  upon  my 
past  course,  but  I  am  ready  to  stand  amazed  at 
mv  own  guilt,  and  at  the  grace  that  saved  me.   I 


SECT.  IX.]  OF  MEDITATION.  2^i 

was  born  of  parents  professing  the  Christian 
religion,  and  who  were,  in  some  good  measure, 
exemplary  therein  ;  had  fi'oni  them  much  good 
instruction,  many  seasonable  admonitions  ;  was 
brought  u})  under  tl-e  constant  preaching  of  the 
gospel,  heard  many  a  usefu.l,  serious  sermon  ; 

particuku'ly  from  jMr. ,  but  all  in  vain,  and 

to  no  purpose.  I  was  often  told  of  my  duty,  put 
upon  prayer,  reproved  for  my  faults,  but  with- 
out effect.  I  still  hardened  my  neck,  and  con- 
tinued in  folly.  It  is  my  unhappiness  and  loss, 
that  I  have  so  imperfect  a  memory  of  this  dark, 
uncomfortable  scene  of  life.  I  am  sorry  I  did 
not  sooner,  and  more  particularly  record  it. 
This  I  certainly  know  of  it,  that  it  was  wholly 
made  up  of  vanity,  folly,  and  sin;  I  lived  with- 
out God  in  the  world,  casting  off  fear,  and  re- 
straining prayer.  I  remember  particularly  that 
I  made  no  conscience  of  the  horrid  sin  of  lying; 
but  was  always  ready  to  invent  a  lie  to  disguise 
a  fault.     I  was  often  guilty  of  the  heinous  sin  of 

I  remember,  so  little  reverence  had  I  for 

religion,  notwithstanding  my  education,  that  I 

sometimes  laughed  at  a  good  man,  Mr. , 

for  his  serious  prayers  and  discourse,  and  called 
it  xvluning.  How  justly  might  such  a  profane 
mouth  have  been  stopped  in  the  dust ;  such  a 
wicked  mind  immediately  plunged  into  hell!  I 
remember  the  extreme  danger  1  was  in  at  such 
a,  time,  when  I  was  a  companion  of  fboJs,  and 
my  inclination  led  me  to  join  myself  to  certain 
lexi:dJello\i\s  of  the  baser  sort,  I  remember  I  was 
visited  with  a  sickness,  in  which  all  my  friends 
despaired  of  my  life.  This  I  was  put  in  mind 
of  afterwards,  and  of  the  mercy  of  God  in  my 
deliverance  ;  but  was  so  far  from  being  affected 
witli  it,  tjiat  I  ridiculed  the  kind  and  faithful 


326  OF  MEDITATION.  [CIIAP.  II.   ' 

monitor.  This,  and  much  'worse,  belongs  to  the 
stoiy  of  my  past  life  :  And  yet  /  obtained  mercy ; 
it  pleased  God  to  stop  me  in  my  course  of  igno- 
rance and  enmity  ;  to  open  my  eyes,  touch  my 
heart,  and  ccdlme  by  his  grace  :  Shall  I  not  say, 
have  I  not  the  utmost  reason  to  say,  the  grace  of 
the  Lord  Jesus  was  exceeding  abundant!  That  in 
me  he  hath  shewn  forth  all  long-snffering :  I  had 
been  in  hell,  Lord;  had  not  thy  mercy  pre- 
vented, and  plucked  me  as  a  firebrand  out  of  the 
burning.  How  to  estimate  my  deliverance  and 
thy  grace  therein,  I  know  not,  much  less  to  ex- 
*  press  my  gratitude  in  suitable  strains.  May  thy 
grace  perfect  what  it  has  begun,  bring  me  to 
heaven ;  then  I  shall  praise  thee,  and  thither  \ 
refer  the  work. 


Of  Gkace. 

Acts  xxvi.  19.     1  roas  not  disobedient  unto 
the  heavenly  vision. 

Tourth  1  HE  call  of  this  great  apostle,  which  he  here 
Specimiti.xei^tQ?^  at  large  before  Agrippa,  and  elsewhere 
acknowledges  with  so  much  devotion ;  as  1  Imi, 
i.  IS,  &c.  had  in  it  something  extraordinary. 
As  he  was  upon  his  journey  to  Da^nascus,  with 
a  com.mission  in  his  hand  for  persecuting  the 
church  of  Christ,  he  w^as  struck  dovvu  to  the 
ground  by  a  light  from  heaven  ;  from  whence 
he  heard  an  awiul  voice,  that  of  the  Lord  Jesus, 
whose  servants  and  follov/ers  he  was  treating 
with  so  mucli  violence.  The  voice  attained  the 
end  for  Vv'hich  it  was  sent ;  was  accompanied 
with  so  much  power  and  authority,  that  it  com- 
pianded  his   attention,   and  reached  his   con- 


SECT.  IX.]  OF  MEDITATION.  S27 

science.  Nor  does  he  resist  the  divine  arm, 
now  revealed  ;  he  %vas  not  disobedient  to  the  hea- 
venJi)  vision ;  but  ;,  ields  himself  a  willing  cap- 
tive. Lord  !  says  he,  xvhat  wilt  thou  have  me  to 
do.  Acts  ix.  6.  How  sovereign  and  victorious 
the  grace  of  God !  Lord,  thou  that  madest  the 
heart,  has  an  immediate  access  to  it ;  canst 
open  and  subdue  it  with  a  word.  "WTien  thou 
wilt  work,  who  sliall  lett  ?  Thy  council  shall 
stand,  and  thou  wilt  do  all  thy  pleasure. 

Nor  was  this  a  transient  conviction  and  fit  of 
terror,  but  an  effectual  divine  call,  accomplished 
with  an  high  hand,  and  attended  with  such  a 
surprising  change  in  the  apostle,  in  the  temper 
of  his  mind  and  course  of  his  life;  followed  with 
such  discoveries  of  God  to  him,  that  it  brought 
its  own  evidence  along  with  it.  Accordingly, 
we  find  he  afterwards  refers  to  it  on  all  occa- 
sions, as  a  thing  out  of  question. '  /  obtained 
mercy.  Me  called  me  by  his  grace.  He  often 
relates  the  circumstances  of  it,  as  a  known  his- 
tory and  fact,  of  which  he  had  as  much  certainty, 
as  of  any  other  incident  of  his  life.  Acts  xxii.  4. 

1 7.     And  in  the  26th  chapter  he  goes  over 

i\iQ  story  again,  in  all  its  circumstances,  con- 
cluding, V.  19.  /  was  not  disobedient  to  the  hea- 
venly vision.  He  kept  the  whole  scene  in  view, 
remembers,  with  no  little  resentment,  his  for- 
mer, blind,  wicked  zeal  in  persecuting  the 
church  of  God,  and  the  kind  surprise  of  divine 
grace  towards  him,  and  what  intercourse  he  had 
with  God  thereupon.  It  is  not  improbable,  that 
while  he  was  at  Da^nasciis  three  days,  without 
sight,  he  had  the  gospel  made  known  to  him. 
Now  it  was  that  it  pleased  God  to  reveal  his  Son 
in  him,  as  he  takes  notice.  Gal.  i.  1 6.  instruct  and 
furnish  him  for  that  glorious  ministry,  he  aiter- 


■328  OF  MEDITATION.  []CHAP.  IIv 

wards  so  well  fQlfilled.  He  tells  the  Galatians, 
that  the  gospel  he  preached^  xvas  not  after  man  ; 
that  he  neitlier  received  it  of  man,  nor  ivas  taught 
it,  but  by  the  revelation  of  Jesus  Christ,  Galat.  i. 
11,  12.  referring,  it  may  be,  to  this  very  time, 
when  he  was  a  happy  captive  at  Damascus ; 
lying  under  the  hand  of  God,  and  receiving  his 
illumination.  Blessed  school !  infinitely  pre- 
ferable to  that  of  Gamaliel :  The  eyes  of  his 
body  were  closed,  but  those  of  the  mind  opened. 
And  here  began  the  happy  period  of  his  Christian 
lite ;  that  course  of  eminent  services  which  he 
prosecuted,  with  a  zeal  and  industry  becoming 
such  a  chosen  vessel. 

The  methods  of  divine  grace  are  exceeding 
different  towards  different  persons.     All   good 
men  have  not  a  conversion  and  call,  as  remark-: 
;  able  as  that  of  the  apostle.     Some  are  brought 

under  the  government  of  grace,  and  engaged 
in  religion  gradually  and  insensibly ;  which  is 
the  case  of  many  who  have  been  ti'ained  up  in 
the  nurture  and  admonition  of  the  Lord ;  have 
known  the  holy  scriptures  from  a  child ;  have 
been  disciplined  in  the  houses  of  faithful  Abra' 
/iam*s  ;  and  have  been  followed  with  daily  ad- 
monitions and  charges  to  keep  the  way  of  the 
Lord.  The  religion  of  such  persons  grows  up 
with  them  :  They  have  been  restrained  from 
gross  enormities,  and  preserved  in  some  good 
decorum  and  order :  Something  Vv^as  done  in  the 
work  of  grace  at  one  time,  by  means  of  the 
instruction  of  parents,  or  the  public  ministry, 
and  something  at  another  ;  but  v.hen  and  how 
the  work  was  accomplished,  and  Christ  formed 
in  them,  is  hard  to  say :  They  themselves  fre- 
quently cannot  give  an  account  of  it.  But 
^ith  respect  to  sinners  of  greater  scandal  and 


SECT.  IX.]  OF  MEDITATION".  S29 

infamy ;  who  liavef  lived  long  in  a  course  of 
wilful,  open  disobedience  ;  in  the  total  neglect 
and  contempt  of  religion,  the  change  is  more 
evident  and  obvious  }  when  the  grace  of  God 
finds  them  in  such  a  state,  the  call  of  God 
manifests  itself,  and  ordinarily  will  be  known 
and  observed.  And  I  cannot  but  reckon  this 
circumstance  to  have  some  advantage  in  it ; 
not  only  as  it  gives  a  stronger  spring,  and  more 
vigour  to  the  Christian's  motion  afterwards,  in 
the  divine  life,  and  adds  oil  to  the  flame  of  his 
zeal,  as  it  did  to  the  apostle  ;  but  as  it  affords  a 
satisfactory  proof  of  the  work  itself,  and  frees 
the  mind  from  those  suspicions  and  jealousies, 
which  are  sometimes  the  exercise  of  young 
converts,  and  of  such  as  were  wrought  upon  in 
a  more  obscure,  leisurely  vray. 

Bless  the  Lord,  O  my  soul !  for  his  grace, 
and  for  this  additional  circumstance  of  it ;  that 
thou  hast  not  only  some  good  evidence  of  thy 
call,  but  hast  the  history  of  that  glorious,  and 
solemn  affair  before  thee,  for  thy  frequent 
perusal.  God  he  thanked  that  I  ivas  (though  I 
'cvasj  the  servant  of  sin  ;  I  have  obeyed  from  the 
heart  that  form  of  doctrine  iDliich  xvas  delivered 
vie.  God  called  me  by  his  grace  ;  and  though 
it  was  not  by  an  audible  voice  from  heaven,  yet 
it  was  in  so  signal  a  manner,  and  with  such  cir- 
cumstances of  conviction,  illumination,  i^x.  as 
would  not  allow  me  to  question  the  thing.  The 
first  part  of  my  life  for  eighteen  (some  may 
say  twenty,  thirty,  <^r.)  years  together  was 
wasted,  and  lost  in  vanity  and  folly.  1  wandered, 
with  the  prodigal,  from  my  father's  house,  cast- 
ing oft' his  government,  despising  his  protection, 
care,  and  blessing.  And  wretch,  as  I  was, 
^ould   fain  have  filled  myself  with  husks y  the 


^Ol  of  meditation.  [chap.  II. 

swiBe's  food,  sensual  pleasui^^s.  /  was  lost  and 
deady  Luke  xv.  32.  lost  and  dead  to  all  the 
purposes  of  life  ;  the  life  either  of  a  man,  or  a 
Christian.  I  had  no  serious  thoughts  of  God, 
my  soul  and  eternity.     I  cannot  say,  that  for 

the  space  of years,  I  ever  once  in  earnest 

put  up  one  petition   to  God.     I  eat  and  drank;, 

lay  down  and  rose  up,  day  after  day,  and  night 

after   night,   without  any  acknowledgment   of 

my  preserver  and  benefactor  ;  indeed  God  was 

not   in    all   my   thoughts.     I    attended   public 

worship  among  other  people  ;  but  with  no  more 

reverence  of  God,    or   regard  of  what  I  was 

about,  than  if  I  had  been  a  statue  or  a  brute. 

I   slept  under  sermons  ;    slept   many  of  them 

away;  and   might   as   well   have  been   always 

asleep,  for  any  advantage  I  had,  or  proposed  to 

myself  by  them.     My  attention  was  always  loose 

and  unfixed,  and  often  carried   away  to  other 

objects ;  and  m.y  mind  filled  with  the  sorriest 

impertinences.     I  never  bore  any  part  in  public 

prayer  ;  nor  knew  what  it  was  to  join  therein  : 

Sometimes  I  gazed  at  the  minister,  and  heard 

him  pray  in  the  same  broken,  dull   manner  I 

heard  him   preach  ;  but   never   concurred,  by 

forming  in  my  heart  the  requests  and  acknow^- 

iedgments  he  offered  up  to  God.     And  O !  how 

loose,  vain,  and  in  many  instances  downright 

wicked,  was  my  life  and   course  ?  In  short,  I 

had  no  sense  or  relish  of  religion,  or  any  of  the 

things  of  it ;  but  was  a  m.ere  mass  of  stupidity, 

folly  and  sin. 

And  thus  I  continued  till  I  was  years  of 

age ;  Vvdien  one  day  hearing  Mr. preach 

from  my  mind  was  strangely  awakened  : 

Methinks  I  see  the  preacher  still,  and  hear  his 
voice  ;  and  I  well  remember  some  of  his  words. 


SECT.  IX.]  OF  MEDITATION.  SSI 

and  believe  I  sliall  never  forget  tliem  as  long  as 
I  live.  I  went  home,  fell  upon  my  knees, 
prayed  as  well  as  I  could,  and  wept  in  abun- 
dance  Atlcr  this  I   passed   through   ninch 

variety  ;  had  many  conflicts  in  my  own  mind  ; 
sometimes  hoping,  sometimes  fearing,  and 
almost  des])airing.  I  retired  from  company ; 
prayed  often  in  my  manner  ;  having  but  dark 
and  confused  notions  of  religion,  notwithstand- 
ing my  education,  I  found  myself  very  much 
at  a  loss,  and  was  assaulted  with  many,  and 
dangerous  temptations.  At  last  I  applied  my- 
self to   Mr. who  answered   my  scruples  ; 

directed  and  encouraged  me  in  my  duty ;  lent 
me  some  good  books ;  prayed  with  me,  and 
made  me  an  offer  of  future  assistance  :  And  I 
had  frequent  conversation  with  him  afterwards, 
which  was  of  no  small  use  to  me.  Still  many 
difficulties  I  found  in  my  way,  and  many  infir- 
mities accompanied  all  I  did  :  But  I  have  reason 
to  think  this  was  the  day  of  God's  grace  and 
power  to  my  soul ;  this  the  time  of  life.  The 
scales  now  tell  off  from  my  eyes.  I  saw  clearly 
the. folly,  danger,  and  madness  of  my  fo:5;mer 
course.  The  thinecs  of  relimon  had  that  weight 
and  authority  with  me  as  never  before.  I  was 
afraid  of  offending  God,  even  to  scrupulosity, 
in  some  instances ;  was  watchful  over  my 
thoughts,  words  and  actions.  I  durst  not  let  a 
day  pass  without  prayer  ;  nor  could  I  be  easy, 
unless  I  found  my,  heart  engaged  and  affected 
therein  ;  and  had  some  intercourse  with  God  ; 
and  often  I  prayed  several  times  a  day.  Sermons 
and  good  books  had  quite  another  savour  with 
me  than  they  used  to  have.  The  world  appear- 
ed to  me  all  vanity  and  emptiness.  I  looked 
upon  the   things  of  it  j  the  scenes  of  pleasure, 


532  OF  MEDITATION.  [CIIAP.  11. 

mirth  and  business,  which  were  before  my  great 
entertainment,  with  shyness,  indifFerency,  and 
indeed  with  contempt.  I  remember  sometimes 
when  I  awaked  in  the  morning,  my  mind  was 
filled  with  awful  appreliensions  of  eternity  ;  and 
as  I  was  ready  to  pity  the  men  of  the  world, 
who  have  their  hearts  so  much  immersed  in  it, 
so  it  was  with  a  sort  of  a  regret,  that  I  was 
obliged  to  bear  any  part  among  them  *  :  And 
thus,  through  the  rich  grace  of  God,  I  pro- 
ceeded in  my  course  of  religion  comfortably  ; 
though  not  without  impediments,  clouds,  temp- 


*  1  have  before  hinted  the  cases  of  Christians,  aiul  methods 
of  God's  j^race  towards  them  in  their  conversion  and  call, 
are  exceeding  various;  often  afiljctions  of  one  kind  or  other; 
a  near  prospect  of  death,  in  a  sharp  distemper;  disappoint- 
ments in  the  world,  t^c.  are  the  jueans  of  awakening  cureless 
sinners,  and  bringing  them  to  their  senses.  Sometimes  a 
sermon  heard,  a  good  book  read,  a  text  of  scripture  set  home 
with  power  on  tbe  heart,  or  an  occasional  admonition  and  re- 
pro6f.  Any  of  these,  all  these  God  can,  and  frequently  does 
bless  and  make  e^eciual  by  his  grace,  for  the  conversion  of 
souls.  But  whatever  be  the  means  or  manner  of  God's  call, 
I  reckon  persora  uho  have  long  lived  without  religion,  are 
not  brought  to  a  sense  of  it,  fhcy  hiH/U!  not  when  or  how  ;  arc 
not  enlightened  in  a  sleep  or  dream,  and  of  dead  made  alive, 
and  yet  they  themselves  can  give  no  account  of  the  matter. 
1  mention  this  not  only  as  proper  to  employ  the  devotion  of 
serious  pei-sons,  whose  experiences  may  agree  with  what  I 
iiave  been  saying;  and  fur  an  admonition  to  such  as  know 
nothing  of  it,  but  to  bear  testimony,  so  far  as  it  may  go,  to  a 
doctrine,  that  I  am  afraid  is  growing  out  of  request  among 
us.  I  am  sensible  to  talk  thus  of  the  grace  of  God  in  con- 
version, and  to  put  people  upon  inquiring  into  the  time  and 
circumstances  of  their  effectual  calling,  is  not  the  strain  iu 
fashion.  But  as  I  believe  these  are  pointis  of  gnat  reality, 
and  much  importance  to  the  Christian  chyrch,  1  desire  never 
to  be  ashamed  of  iheai  ;  and  must  own  1  should  be  glad  to 
see  them  revived  from  the  pulpit  and  press,  especially  in  the 
hearts  and  experiences  of  Ghrisiians. 


SECT.  IX.]  OF  MEDITATION".  SSS 

tations,  and  renewed  fears  :  But  in  the  main  I 
found  myself  strengthened  and  settled  ;  and 
like  the  ^EtJiiopia/i  eunuch,  went  on  my  way 
rejoicing. 

Lord,  what  shall  I  render  for  all  thy  benefits  I 
For  this  act  of  grace  ;  of  great  grace,  sove- 
reign, distinguishing  grace !  I  would  nev'er 
forget  what  thou  hast  done  for  my  soul :  Help 
me  to  take  the  cup  of  salvation  and  call  on  thy 
name.  I  have  indeed  reason  to  reflect  on  this 
as  a  day  of  small  things  with  me  ;  to  remember 
my  great  weaknesses  :  That  /  spoke  as  a  child, 
thought  as  a  child,  and  acted  as  a  child  in  reli- 
gion. Adored  be  the  hand  that  supported  and 
conducted  me  through  all.  I  have  reason  to  be 
much  humbled  that  I  was  not  more  obedient  to 
the  heavenly  vision  ;  was  not  more  stedfast,  and 
abounding  in  the  rcork  of  the  liord  ;  that  I  did 
not  press  Jorxvard  more  toivards  the  mark  ;  Jbl- 
lozving  after,  that  I  might  apprehend  that  for 
'ii'hich  I  xvas  apprehended  of  Christ  Jesus  ;  that 
after  I  had  escaped  the  poUutions  of  the  world, 
through  the  knmdedge  of  the  Lord  and  Saviour 
Jesus  Christ ;  I  have  been  again  so  much  entan- 
gled therein.  Hereby  my  evidences  have  been 
obscured,  jealousies  and  fears  hicreased  ;  com- 
forts and  usefulness  in  the  world  obstructed. 
Notwithstanding  I  woidd  hope  the  good  work  is 
begun,  and  has  not  wholly  tailed.  I  remember 
the  beginning  of  it,  when  I  felt  in  my  soul  the 
sharp  arrows  of  conviction  ;  and  was  laid  at  the 
foot  of  Christ,  with  a  broken,  bleeding,  peni- 
tent heart:  and  he  said  unto  me  live.  Surely  I 
am  not  lierein  mistaken.  /  rejoice,  0  Lord, 
in  thy  salvation ;  strengthen  what  thou  hast 
wrought  ibr  me  ;  manifest  and  perfect  thy  own 
work. 


SS4  .  OF  MEDITATION.  [cHAP.  II; 


Of  Grace. 

1  Con.  XV.  10.     And  his  Grace^  which  was 
bestowed  upon  ?ne,  was  not  in  vain. 

FifihSpe-  ^  jjj^  ^g^ji  q£  God,  wliicli  the  apostle  was  favoured 
with,  had  a  great  deal  in  it  to  manifest  both  the 
thing  itself,  and  the  author  ;  but  the  most  au- 
thentic and  satisfactory  evidence  vv^as  from  the 
effects  and  consequences  of  it :  He  could  say, 
the  gi^ace  of  God  hesto't^ed  on  him  was  not  in  vain  ; 
he  complied  and  co-operated  with  it ;  pursuing 
the  duties  of  his  new  state.  He  was  not  dis- 
obedient to  the  heavenly  vision  ;  did  not  hide 
his  talent  in  a  napkin,  but  laboured,  laboured 
ahundantly,  and  shewed  himself  a  good  steward 
of  the  manifold  grace  of  God.  May  I  have  the 
like  evidence  of  the  like  blessed  call ;  shew  my 
faith  hy  my  works  ;  prove  the  call  of  grace  by  a 
due  improvement  of  that  grace.  Lord  !  teach 
and  assist  me  herein  ;  may  not  thy  grace  be  in 
vain  towards  me.  Could  I  look  back  upon  the 
most  awful  scenes  of  conviction,  even  a  voice 
from  heaven,  stopping  me  in  a  course  of  sin, 
and  engaging  me  in  some  services  of  religion  ; 
yet  if  afterwards  I  apostatized,  suffered  myself 
to  be  entangled  in  former  pollutions ;  returned 
with  the  dog  to  his  vomit,  and  the  sow  that  was 
washed  to  her  wallowing  in  the  mire  ;  grew  secure 
and  careless  about  my  soul  and  eternity,  and  a 
libertine  in  my  walk  ;  I  cannot  see  my  supposed 
call  could  speak  for  me,  or  afford  me  comfort  in 
such  a  case  ;  or  that  any  awakenings  I  might 
have   experienced,  ought  to  pass  with  me  as  a, 


SECT.  IX.]  OP  MEDITATION.  S35 

proof  of  true  conversion.  And  on  the  other 
hand,  though  I  never  felt  those  terrors  of  the 
Lord  some  have,  yet  if  I  find  myself  under  the 
constant  impressions  of  religion,  and  awe  of 
God  ;  find  that  I  love  him,  fear  him,  am  careful 
to  please  and  obey  him  in  all  things,  I  have  no 
reason  to  question  my  religion,  because  I  was 
not  brought  to  it  in  the  same  way  with  some 
others. 

God  doth  not  tie  himself  up  to  one  uniform 
method  in  dispensing  his  grace,  and  calling- 
sinners  :  And  we  must  not  think  the  work  is  not 
done  at  all,  because  not  done  in  the  way  we 
may  be  ready  to  mark  out,  as  God*s  wai/  ;  as  if 
he  had  but  one  'cigi/.  "  I  doubt  (says  a  *  grave,  ljc^qJ- 
"  <^livine)  it  hath  occasioned  much  unnecessary  God  m 
"  disquietude  to  some  holy  persons,  that  they  the  Soul 
"  have  not  found  such  a  regular  and  orderly"*  ^^'^^y 
"  transaction  in  their  souls,  as  they  have  seen^^'  * 
"  described  in  books  ;  that  they  have  not  passed 
'^^  through  all  those  steps  and  stages  of  conver- 
"  sion,  which  some  (who  perhaps  have  felt 
"  them  in  themselves)  have  too  peremptorily 
"  prescribed  unto  others.  God  hath  several 
"  ways  of  dealing  with  the  souls  of  men,  and 
"  it  sufficeth  if  the  v/ork  be  accomplished, 
"  whatever  the  methods  have  been.'*  He 
works  all  things  according  to  the  counsel- of  his 
own  will ;  works  always  with  wisdom,  and  in 
the  manner  that  is  best :  lie  knows  how  to  deal 
with  every  one,  what  discipline  is  most  proper 
for  him,  and  what  will  most  effectually  answer 
tlie  design  and  purpose  of  his  providence  in  the 
call  of  this  or  that  person  ;  and  a  regard  hereto 
directs  to  a  different  m.anner  of  working. 

There  is  also  no  small  difference  in  the  cir- 
cumstances divine  grace  finds  persons  in,  even 


33S  OF  MEDITATIQ^V  [cHAP.  IL- 

in  their  natural  state,  which  may  make  a  differ- 
ence in  God's  procedure  with  them.  Though 
all  are  sinners,  all  are  not  alike  sinners,  alike 
tainted  and  defiled  ;  some  inherit  more  vicious 
inclinations  than  others,  from  their  immediate 
parents  y  their  bodily  constitutions,  derived  to 
them  by  their  birth,  dispose  them  more  strpngly 
to  several  sins,  than  the  constitution  of  others. 
Nor  is  it  improbable  that  the  mind  may  receive 
both  advantages  and  disadvantages  for  religion, 
from    the    temper    of   mind    predominant    in 

'  parents  ;  may  I  not  add  especially  of  the  mother 

during  the  pregnancy  ?  There  may  be  some 
happy  souls-  v'a^r  inherit  a  great  deal  of  natural 
tirtiiey  as  I  uiv:/  call  it ;  (though  I  am  far  from 
excluding  the  giace  of  God  from  all  influence 

,  therein)  :  And  tiiese  having  the  additional  help 

of  a  pious  education,  and  example  from  their 
childhood,  are  early  seasoned  with  religion, 
and  by  the  grace  of  God  gradually  confirmed 
in  it. 

Notwithstanding  there  are  few,  whatever  the 
advantages  of  their  constitution  and  education 
may  be,  but  sufiiciently  show  they  need  divine 
grace  to  renew  and  change  them.  There  is  that 
foolishness  generally  bound  up  in  the  hearts  of 
children,  and  which  early  breaks  forth  in  many 
woful  instances,  as  requires  more  than  the  rod 
x)f  human  correction  to  drive  it  away.  Much 
more,  no  question,  might  be  done  by  parents 
towards  the  sanctification  of  their  children,  Avere 
they  vigilant  and  faithful ;  but  as  things  go  in 
the  world,  we  have  but  rare  instances  of  such  as 
escape  the  common  taint,  and  may  be  called 
riglileous  jjersoiis  that  need  no  repentance.  And 
indeed  how  careful  soever  parents  may  be,  and 
seemingly  successful  for  a  time,  young  persons. 


SECT.  IX.]  OF  mediTatio:^.  837 

as  they  grow  up,  are  too  often  carried  away 
with  the  examples  of  the  world,  and  hurried  on 
by  sense  and  appetite  to  many  follies,  so  that 
the  first  good  impressions  wear  off. 

As  to  the  manner  in  which  God  proceeds  with 
these  persons,  or  with  others,  it  is  far  from  be- 
ing fixed  and  invariable  :  And  it  becomes  us  not 
to  limit  his  grace  herein,  or  prescribe  to  his 
wisdom.  It  is  the  work  of  grace  I  would  in- 
quire after,  rather  tlian  the  mode  of  operation. 
I  am  much  more  concerned  to  know  whether  I 
am  called  than  how  or  when  :  And  indeed  this 
is  a  matter  of  such  high  importance,  that  I 
would  not  be  easy  without  distinct  and  clear 
evidence  of  it.  It  is,  I  grant,  a  mistake  to 
conclude  none  have  grace,  that  have  not  expe- 
rienced such  or  such  a  process  of  spiritual  con- 
victions ;  but  it  is  a  more  dangerous  mistake 
in  religion,  to  leave  out  the  special  regenerating 
work  of  the  Holy  Spirit ;  as  if  a  religious  course 
might  commence  without  his  renewing  influence 
on  the  heart,  and  a  principle  of  divine  life  as 
the  foundation  thereof.  Certainly  nothing  but 
the  grace  of  God,  however  or  whenever  dis- 
pensed, is  sufficient  to  begin  the  Christian's  mo- 
tion towards  heaven.  I  cannot  understand,  I 
must  own,  the  account  a  learned  man  gives  of 
this  matter  in  a  practical  book  ;  "  That  there  is 
"  (says  *  he)  a  certain  period  of  time,  at  which*  j)^. 
*'  every  man  that  is  truly  religious,  began  to  be  C/ark's 
"  so ;  and  from  which  the  beginning  of  his  reli-  Essays  on 
*'  gious  life  may  truly  be  dated,  is  evident."  ^^P"^"l* 
What  this  period  is,  he  afterwards  intimates :  " In  ^* 
"  those  (says  he)  who  have  been  educated  from 
"  their  infancy  in  the  Christian  religion,  the 
"  period  from  whence  their  religious  life  ought 
"  to  be  dated  is  confinnation ;  the  time  from 

z 


538  OF  MEDITATION.  [CHAP.  ir„ 

"  til eir  baptism  being  only  their  preparation,  or 
*'  time  of  instruction.''  He  adds,  indeed,  "  that 
"  for  those  who  have  neglected  this  great  and 
*'  solemn  opportunity,  or  have  since  fallen  into 
"  any  great  and  wilful  sins,  the  only  remaining 
"  time  from  whence  their  religious  life  can  be 
**  reckoned  is  repentance,  that  is,  the  time  since 
"  which  they  have  so  perfectly  had  the  conquest 
P  34.     "  ^^^^  their  temptations,  as  not  to  have  been 
"  seduced  by  them  any  more  into  any  gross  or 
"  wilful  sin  ;"  but  the  more  ordinary  and  more 
stated  period  he  makes  conjirmation^  or  baptism. 
*'  One  privilege,"  saith  he,  "  represented  and 
'*  conferred  by  baptism,  was  the  influence  and 
**  assistance  of  God's  Holy  Spirit ;  adding,  all 
"  persons  that  were  baptized,  as  their  bodies 
"  were  washed  and  purified  v/ith  water,  so  their 
*'  minds  were  sanctified  by  the  Spirit  of  God  : 
*'  But  ye  arc  'washed ,-  but  ye  are  sanctified  ;  but 
"  ye  are  justified  in  the  name  of  our  Ijord  Jesus, 
"  and  by  the  Spirit  of  our  God,  1  Cor.  vi.  IK  At 
"  their  baptism  they  received  the  Holy  Ghost 
'^  as  a  gift  constantly  annexed  to  that  holy  or- 
"  dinance  ;    and  unless    they   quenched    and 
"  grieved  it  by  their  sins,  committed  afterwards, 
"  it  always  continued  with  them  from  th-ence- 
'^  forward,  assisting  and  enabling  them  to  per- 
'•  form  their  duty  ;  strengthening  and  comfort- 
"  ing  them  under  temptations  and  afflictions, 
"  and  bearing  witjiess  with  their  Spirit  that  they 
i\  n.     "  tve7^e  the  children  of  God,  Rom.  viii.  16.'*     I 
doubt  this  will  not  hold  true  of  all  the  Christian 
"  proselytes,  that  received  baptism,  even  in  the 
"  first,  and  extracxrdinary  age  of  grace  ;  parti- 
cularly not  of  Simon  Magus,  who,  we  are  told, 
believed  and  was  baptized,  and  yet  continued  in 
the  gall  oj  bitternessy  and  bond  of  iniquity.  Acts 


SECT.  IX.]  OI'  MEDITATION.  539 

viii.  ]3.  23.  The  same  author  in  his  preface, 
mentions  it  "  as  a  reason  why  some  men  have 
"  attributed  the  whole  of  man's  conversion  to 
*'  such  an  oitraordinary  and  ■uncertain  grace  of 
"  God,  as  has  given  men  occasion  to  sit  still  in 
*'  their  sins,  in  expectation  of  the  time,  when 
"  this  extraordinary  grace  should  be  poured 
"  down  upon  them,  because  (says  he)  they  have 
"  fixed  that  assistance  of  God's  grace  to  an  un- 
"  certain  period,  which  God  himself  has  con- 
"  stantly  annexed  to  his  ordinances,  and  which 
'•  he  certainly  bestows  on  men  at  their  baptism, 
*'  or  upon  their  solemn  taking  upon  themselves 
"  the  profession  of  religion  (lis.)  in  con^rma' 
"  tion:' 

Surely  this  is  not  spoken  with  that  caution  and 
judgment  as  might  have  been  expected.  I  know 
not  what  proof  can  be  made,  that  God  has  cer- 
tainly annexed  his  grace  to  the  ordinance  of 
baptism,  or  coirfirmation ;  and  that  the  great  and 
divine  work  the  scripture  speaks  so  much  of, 
under  the  notion  of  repentance,  regeneration, 
being  transformed  by  the  renewing  of  our  minds, 
c'Jt.  is  at  that  time  constantly  performed.  I  am 
afraid,  if  confirmation  find  persons  destitute  of 
grace,  it  often  leaves  them  so  ;  even  though  if 
was  administered  with  all  the  solemnity  the 
Doctor  wishes  for  ;  and  I  cannot  but  suspect 
tlie  directing  persons  to  this,  as  the  period  from 
whence  a  new  and  divine  life  begins,  tends  to 
deceive  them,  tempting  them  to  take  up  with  a 
formality,  or  at  best  a  sign  of  divine  grace  in- 
stead of  the  tiling  itself  In  the  mean  time,  1 
cheerfully  agree  with  what  is  here  asserted,  thai 
there  is  a  certain  period  from  uhence  a  religioiis 
life  takes  its  dale,  though  I  cannot  agree  that  it 
is  the  time  of  baptism,  confirniation,  nor  indeed 

z  2 


340-  OF  MEDITATION.  [cirAP.  Ho 

admission  to  the  Lord's  table,  but  more  at  large 
the  time  of  conversion,  when  it  pleases  God  to 
call  us  by  his  grace. 

It  is  granted  this  work  is  accomplished  in  a 
very  different  manner;  sometimes  instantaneously 
and  suddenly,  and  with  such  remarkable  cir- 
cumstances, that  it  becomes  a  known  and  cer- 
tain thing  to  those  concerned  in  it,  and  it  may 
be,  in  some  measure,  to  others  ;  as  in  the  in- 
stances of  the  apostle  Paul,  the  jailor,  and  of 
Lydia,  Actsxvi.  14.  The  Lord  opened  her  heart, 
that  she  attended  to  the  things  spoken  of  Paul- 
While  slie  was  hearing,  the  Spirit  of  God  touch-' 
ed  her  conscience  ;  the  effect  of  which  was  her 
immediate  embracing  the  doctrine  of  the  gospel 
proposed  to  her.  But  often  the  work  is  brought 
about  in  a  way  more  secret  and  less  perceptible  : 
Nor  is  the  Christian  so  much  concerned  to  exa- 
mine into  the  method  of  divine  grace  in  his  call 
and  change,  as  into  the  thing  itself.  The  main 
points  I  would  contend  for  are,  that  it  is  a  di- 
vine work,  the  finger  of  God,  owing  to  the  spe- 
cial operation  of  his  Spirit,  and  that  this,  and 
tills  alone,  is  the  beginning  of  a  divine  life.  I 
reckon  this  well  expressed  by  the  author  refer- 
Lifv  of  ed  to  before.  "  Pteligion  in  the  souls  of  men,'* 
God  m  gjjyg  j^g^  cc  jg  ^l^g  innnediate  work  of  God,  and 
of  Man  "  ^^^  our  natural  endeavours  can  neither  pro- 
p.  58.  "  duce  it  alone,  nor  merit  those  supernatural 
"  aids,  by  which  it  must  be  wrought.  The  Holy 
"  Ghost  must  come  upon  us,  and  th^  power  of 
"  the  Highest  must  overshadow  us,  before  that 
"  holy  thing  can  be  begotten,  and  Christ  be 
"  formed  in  us."  It  follows  in  the  sam.e  book, 
]}.  104.  "  That  there  is  a  new  birth,  and  an  in- 
ward divine  operation  of  the  Holy  Spirit  of 
God,  which  doth  constantly  exert  itself  in  the 


fcC 


SECT.  IX,]  OF  MEDITATION-.  341 

•*'  souls  of  the  adopted  sons  of  God,  but  cliiefly 
"  in  their  regeneration,  is  a  truth  so  sacred  and 
"  certain,  that  none  who  have  any  acquainta^nce 
*'  with  the  inward  ways  of  God  can  so  much  as 
"  question  it.  This  is  most  irreligiously  re- 
*^  strained  to  the  extraordinary  effusion  of  the 
"  Holy  Ghost  on  .the  day  of  Fentecost,  or  to  the 
•"  other  miraculous  gifts  of  the  Spirit,  in  those 
^^  beginnings  of  Christianity  ;  contrary  both  to 
"  the  promises  of  the  Old  Testament,  and  the 
"  whole  current  of  the  New."  And  having 
•taken  notice  of  ineffectual  convictions  in  some 
men,  he  subjoins,  "  But  when  the  Spirit  of  God 
*'  is  poured  out  upon  them,  then  there  are  pre- 
"  sented  to  their  understandings  more  lively, 
*'  strong,  constant,  and  invigorated  impressions, 
"  which  do  not  only  gain  belief,  but  obtrude 
"  themselves  so  often,  and  with  that  energy 
^'  upon  the  mind  of  the  converted  man,  that  he 
*'  is  divinely  overcome,  and  yet  without  the 
*'  least  force  on  his  reason  and  will ;  he  seeing 
"  the  greatest  reason  in  the  world  for  what  is 
"  proposed,  and  chusing  with  the  freest  liber- 
"  ty  ;  so  that  the  renewed  man  becomes  in  all 
"  things  another  manner  of  person  t^ian  he  was 
*'  formerly."* 

In  short,  it  is  God  that  works  in  us  that 
which  is  well  pleasing  in  his  sight :  He  opens 
€very  heart  as  well  as  that  of  Li/dia's,  that  is 
duly  attentive  to  the  great  things  of  religion  ; 
he  begins  a  good  work  in  us  ;  and  it  is  from  his 
working  that  our  course  of  religion  begins.  This 
is  the  period  and  date  of  the  divine  life,  from 
hence  the  Christian  sets  out  in  his  race :  And 
though  we  are  not  to  sit  still,  but  ,expect  his 
grace  in  the  use  of  all  appointed  means,  and 
Jaithful  eudeavours,  according  to  the  powers  and 


342  OF  MEDITATIOX.  [CHAP.  II. 

capacities  God  has  given  us  ;  yet  we  must  wait 
for  his  grace  as  that  which  crowns  our  endea- 
vours, and  makes  them  effectual :  Work  out 
your  salvation  "with  fear  and  trembling  ;  for  it  is 
God  that  worketh  in  you  to  mil  and  to  do  of  his 
o^wn  good  iMasure^  Phil.  ii.  12,13,  There  is  an 
harmony  between  God's  grace  and  our  endea- 
vours ;  the  one  doth  not  render  the  other  un^ 
'  necessary ;  but  both  must  concur  to  make  the 
Christian,  and  indeed  in  all  the  achievements 
^nd  performances  of  the  Christian  life. 

Inquire,  O  my  soul !  into  this  important  mat- 
ter ;  upon  wiiat  principles  dost  thou  act  in  reli- 
gion ?  upon  what  foundation  dost  thou  stand  ? 
Thou  art  baptized  ;  maycst  have  received  con- 
firmation, as  it  is  among  the  ministeries  of  men  ; 
niayest  have  professed  thy  faith  in  Christ,  and 
obedience  to  him;  sealed  his  covenant  at  his  ta- 
ble ;  all  this  thou  mayest  do,  and  yet  the  main 
thing,  the  source  and  supply  of  all  vital  religion 
be  wanting  (W5.)  the  illaminotion  and  unction  of 
the  Holy  Spirit,  the  call  of  grace :  Blessed  be 
God  for  any  evidence  I  have  of  this  ;  that  I 
have  any  reason  to  hope  grace  has  been  bestowed 
upon  me,  and  that  his  grace  has  not  been  al- 
together in  vain  ;.  has  not  been  a  dead  inactive 
prmciple,  but  a  spring  of  divine  motion,  of  spi- 
ritual affections  and  operations.  Alas  !  that  it 
has  been  no  more  so  ;  that  I  have  so  much  neg- 
lected the  gift  of  God  in  me  ;  hid  and  buried 
the  noblest  talent ;  quenchfd  and  grieved  the 
Holy  Ghost.  Have  mercy  on  m.e,  O  my  God, 
according  to  thy  loving  kindness  ;  according  to 
the  multitude  of  thy  tender  mercies  blot  out  my 
transgressions,  forgive  my  defects,  heal  my 
backslidings,  strengthen  the  things  that  remain, 
and  take  not  thy  Holy  Spirit  from  me. 


SECT.  IX.j  OF  MEBITATION.  34S 


Of  Grace. 

1  Cor.  XV.  10.  And  his  Grace  bestowed 
upon  me  was  not  in  vain,  but  I  laboured 
znore  abundantly, 

JJiD  conversion  import  no  more  than  aprose-5'zaM 
lytism  to  the  Christian  faith,  as  many  seem  to  Specimen. 
think  ;  did  regeneration  and  the  new  creature 
include  no  more,  than  what  is  done  for  us  in 
baptism  ;  as  the  learned  Dr.  intimated  to  his 
auditory,  when  in  a  discourse  on  that  subject 
he  pointed  to  the  font  and  told  them,  There 
they  xvere  all  regenerated ;  was  this  so  I  should 
have  no  occasion  to  inquire  into  the  matter : 
But  certainly  there  is  a  conversion  from  sin, 
from  the  love  of  the  world;  from  a  carnal,  sen- 
sual course,  as  well  as  from  Paganism,  Judaism, 
^c  and  the  one  is  as  necessary  for  many  Chris- 
tians, as  the  other  for  downright  infidels  :  He  is 
not  a  Jew  who  is  one  outwardli)  ;  nor  is  that  cir- 
cunicision,  which  is  outward  in  thejlesh  ;  but  he  is 
a  Jew  who  is  one  inwardli/,  and  circumcision  is 
that  of  the  heart,  in  the  spirit,  and  not  in  the  let- 
ter, whose  prrdse  is  not  of  men  but  oJ'God,  Rom. 
ii.  28,  29.  Nor  is  he  a  Christian  that  is  baptized, 
has  learned  his  creed  ;  who  has  a  form  of  know- 
ledge, and  of  truth  in  the  law ;  but  he  is  jS 
Christian,  and  he  only,  who  has  tlie  principles 
and  heart  of  a  Christian.  IJany  man  be  in  Christ, 
he  is  a  new  creature,  1  Cor.  y.  1 7.  And  if  any 
man  have  not  the  spirit  of  Christ,  he  is  none  of  his, 
Rom.  viii.  9.  Examine,  therefore,  O  my  soul ! 
into  the  grounds  of  thy  profession  and  hope, 
anddo  not  flatter  thyself  with  a  weak  opinion  that 


0 

544  OF  MEDITATION.  [CHAP.  11. 

thou  art  a  Christian,  because  thou  art  called  so, 
and  wearest  the  common  Christian  badge.    The 
apostle  had   a   clearness  in   this  matter  above 
"yvhat  most  can  }3retend  to  :  The  transactions  of 
grace  towards  him  j  the  influence  of  God's  spi,: 
rit  upon  his  mind  in  the  beginning  and  progress 
of  a  divine  work,  was  so  distinct,  clear,  and 
self-evident,  that  he  could  speak  of  it  and  relate 
it  without  any  hesitation :  He  knew  God  had 
called  him  by  his  grace ;  well  knew  when  anfl 
hoxv :  But   after  all  the  fullest  conviction,  the 
most  satisfying  proof  of  the  truth  of  his  call,  was 
the  happy  effects  of  it ;  that  the  grace  of  God 
was  not  in  vain  towards  him  :  It  was  shewn  him 
at  his  first  conversion,  how  great  things  he  was 
to  suffer  for   the  name   of  Christy  Acts  ix.    16. 
what  difficulties  he  must  expect  to  meet  with  in 
the   discharge  of  his   office  ;  what  hatred,   re^ 
proach,  and  perils  of  every  sort ;  but  none  of 
these  things  moved  hiin,  neither  counted  he  his 
life   dear,  so  he  might  finish  his  course  with 
joy.  Acts  XX,  24.     In  short,  the  vigour  of  his 
love  and  zeal  were,  in  some  measure,  answer- 
able to  the  riches  of  divine  grace  tov^ards  him  : 
Never  was  man  more  distinguished  by  the  grace 
of  God,  and,  it  may  be,  never  did  any  more 
honour  and  improve  it :  His  grace  hestoisced  on 
fne  was  not  in  vain. 

Lord  may  I  have  the  like  authentic  evidence 
'  of  my  call!  May  I  be  able  this  way  to  make  good 
my  pretensions  to  thy  grace ;  it  is  comfortable 
when  persons  can  look  back  upon  clear  distinct 
circumstances  of  a  divine  work,  and  recite  the 
history  of  grace  in  their  conversion.  With  how 
much  levity  and  despite  soever  some  may  treat 
such  a  subject,  it  is  Of  account  with  many  wiser 
persons,  and  affords  them  glorious   entertain- 


SECT.  IX.]  OF  MEDITATION.  S45 

ment.     However,  I  would  not  lay  the   main 
stress  here,  and  make  this  the  onhj,  or  indeed 
the   chief  evidence    of  my  Christianity.     The 
work  of  God  upon  the  souls  of  men  is  mysterious 
and  intricate ;    it  is  common   to    mistake    it ; 
Some  take  conviction  for  conversion,  occasional 
heats  in  religion,  short  flights  of  devotion,  or  a 
fit  of  melancholy,  in  which  something  of  religion 
intermixes,  for  a  work  of  grace  ;  and  being  per- 
suaded that  such  a  work   was  begun  in   their 
souls,  and  thence  drawing  inferences,  that  oiice 
in  Christ,  always  in  Christ,  kc.  they  argue  them^ 
selves  into  a  confidence  concerning  their  good 
state ;   though  they  have   7iever   brought  forth 
fruits  meet  for  repentance  :  And  this  supposed 
imaginary  work  they  often  refer  to  afterwards, 
and  rest  in,  as  the  foundation  of  their  hope  and 
comfort,  whatever  reason  they  have  to  question 
it ;  though  all  their  goodness  was  as  a  morning 
cloud,  and  as  the  early  dew  that  soon  passeth 
away.     O  may  I  not  fall  under  such  delusions  ! 
The  grace  of  God  is  not  a  transient  work,  but  a 
permanent  principle ;  the  tree  is  hwwn  by   its 
fruits  :  A  good  tree  cannot  bring  forth  corrupt 
fruit,  neither  will  it  be  barren  and  altogether 
without  fruit.     I  have  no  sufficient  evidence  to 
conclude  I  have  received  the  grace  of  God, 
unless  I  can  say  it  has  not  been  in  vain.     Search, 
O  my  soul !  into  this  matter  :  Has  the  grace  of 
God,  thou  art  pleasing  thyself  with  the  thoughts 
of,  performed   its  part  in   thee,   accomplished 
what  it   is  designed  and  given   for,    set  up  a 
throne  in  thy  heart,  and  shewn  itself  in  a  steady 
course  of  solid  religion  and  piety  ?  That  I  may 
be  the  better  able  to  make  a  judgment  of  my 
state,  I  shall  here  take  a  short  view  of  a  true 
convert ;  one  who  has  been  created  in  Christ 


346  OF  MEDITATION'.  [CHAP.  II. 

Jesus  to  good  works  ;  one  who  has  not  received 
tJie  grace  of  God  in  vain  ;  but  who  has  lived  and 
acted  under  the  conduct,  impression  and  in- 
fluence thereof;  in  v/hich  I  shall  give  a  sort  of 
an  history  of  grace  ;  the  effects  of  it  in  the  life 
of  a  Christian,  from  the  beginning  to  the  end  of 
his  course. 

1.  The  first  effort  of  grace  in  the  soul,  is  ordi- 
narily towards  God,  and  in  a  way  of  devotion  ; 
no  sooner  are  the  eyes  opened,  but  they  are 
darted  towards  heaven  :  The  Christian's  first 
solicitude  is  about  himself;  an  escape  out  of  the 
danger  he  sees  himself  in ;  a  deliverance  from 
the  wrath  of  God  and  a  future  hell,  the  obtain- 
ing forgiveness  of  his  sins,  &c.  These  are  the 
"•reat  things  that  fill  his  mind  at  this  time, 
especially  if  he  has  passed  through  a  state  ot 
bondage  and  terror ;  accordingly  prayer  he 
finds  his  most  proper  ralief.  It  is  remarked  of 
the  apostle  immediately  upon  his  conversion, 
that  he  prayed.  Acts  ix.  11.  Which  seems 
mentioned  as  an  evidence,  and  indeed  a  first 
essay  of  grace  ;  generally  religion  begins  here. 
The  new  creature  breathes  in  prayer,  the  sub- 
ject rnd  matter  of  whicli  is  various,  and  ma- 
naged with  different  skill,  enlargement  and 
success,  according  to  the  different  states  and 
circumstances  of  ])ersons  ;  I  may  add,  and  dif- 
ferent degrees  of  the  divine  unction.  For  the 
most  part  there  is  a  great  deal  of  penitent  con- 
fession, self-abasement  and  abhorrence,  indig- 
nation, fear  and  vehement  desire,  and  sometimes 
strong  crying  and  tears :  And  as  the  Christian 
sets  out  in  this  manner,  he  remains  a  constant 
supplicant,  waiting  beibre  the  throne  of  grace 
through  the  whole  of  his  life  :  Nor  does  he  con- 
iine  himself  to  this  single  duty,  but  is  busy  in 


SECT.  IX.]  OF  MEDITATION.  347 

other  parts  cf  worship  :  Thus  it  is  said  of  tliose 
early  converts.  Acts  ii.  42.  T/iat  they  conthmed 
in  the  apostles  doctrine,  and  fello'xsJiip,  and  in 
breaking  of  bread  and  prayers  :  When  the  grace 
of  God  brings  any  into  the  church,  they  are 
thenceforth  employed  in  the  service  thereof. 

2.  The  most  genuine  and  constant  effect,  is  Life  of 
the  divine  nature  communicated ;  the  image  G"<'  i" 
of  God   drawn  in    the  soul;  consistins  in  the^f.!"" 

1  1  1  ^       /  ^^     •     •      i     1  ^'  Man, 

several  graces  that  adorn  the  Christian  s  heart  „^  i5_ 
and  conversation.  These  make  up  the  divine 
life,  "  the  root  of  which,"  says  an  excellent 
person,  "  is  fiiith  ;  the  chief  branches  are  love 
"  to  God,  charity  to  men,  purity  and  humility. 
"  Faith  has  the  same  place  in  the  divine  life, 
"  which  sense  hath  in  the  natural ;  being  in- 
"  deed  nothing  else  but  a  kind  of  sense,  and 
"  feeling  persuasion  of  spiritual  things  :  It  ex- 
"  tends  itself  unto  all  divine  truths  ;  but  in  our 
"  lapsed  estate,  it  hath  a  peculiar  relation  to 
"  the  declaration  of  God*s  mercy  and  recon^ 
"  cileableness  to  sinners  through  a  Mediator  ; 
"  and  therefore  receiving  its  denomination  from 
"  that  principal  object,  is  ordinarily  termed 
"  Faith  in  Jesus  Christ.  The  love  of  God  is  a 
"  delightful  and  afi'ectionate  sense  of  the  divine 
"  perfections,  which  makes  the  soul  resign,  and 
"  sacrifice  itself  wholly  unto  him  ;  desiring 
"  above  all  things  to  please  him  ;  and  delight- 
"  ing  in  nothing  so  much  as  in  fellowship  and 
"  communion  with  him  ;  and  being  ready  to 
"  do  and  suffer  any  thing  for  his  sake,  or  at  his 
"  pleasure  :  Though  this  afl^ection  may  have  its 
"  first  rise  from  the  favours  and  mercies  of 
"  God  towards  ourselves,  yet  doth  it,  in  its 
"  growth  and  progress,  transcend  such  parti- 
*-  cular  considerations,  and  ground  itself  on  his 


S48  OF  MEDITATION,  [CHAP.  II, 

*'  infinite  goodness,  manifested  in  all  the  works 
*'  of  creation,  and  providence..  A  soul  thug 
*'  possessed  with  divine  love,  must  needs  be 
^'  enlarged  towards  all  mankind,  in  a  sincere 
*'  and  unbounded  affection  ;  because  of  the 
*'  relation  they  have  to  God,  being  his  crea- 
*'  tures,  and  having  something  of  his  image 
*'  stampt  upon  them.  And  this  i$  that  charity 
*'  I  named  as  the  second  branchof  religion,  and 
*'  under  which  all  the  parts  of  justice,  and  all 
*'  the  duties  we  owe  to  our  neighbour  are 
"  eminently  comprehended  :  For  he  who  doth 
"  truly  love  all  the  world,  will  be  nearly  con- 
"  cerned  in  the  interest  of  every  one,  and  so 
*'  far  from  wrongiiig,  or  injuring  any  person, 
*'  that  he  will  resent  any  evil  befalls  others,  as 
*'  if  that  it  happened  to  himself 

"  By  purity  I  understaiKi  a  due  abstracted- 
^'  ness  from  the  body,  and  mastery  over  the  in- 
'*  ferior  appetites  ;  or  such  a  temper  and  dispo- 
"  sition  of  mind,  as  makes  a  man  despise  and 
*'  abstain  from  all  pleasures  and  delights  oi 
"  sense  or  fancy,  which  are  sinful  in  them- 
*'  selves,  or  tend  to  extinguish  or  lessen  our 
^'  relish  of  more  divine  and  intellectual  plea- 
*'  sures ;  which  doth  also  infer  a  resolutericess 
*'  to  undergo  all  those  hardships  he  may  meet 
"  with  in  the  performance  of  his  duty  ;  so  that 
*'  not  only  chastity  and  temperance,  but  also 
*'  Christian  courage  and  magnanimity,  may 
*'  come  under  this  head.  Humility  imports  a 
"  deep  sense  of  our  own  meanness,  with  5« 
"  hearty  and  affectionate  acknowledgment  of 
**  our  owing  all  that  we  are  to  the  divine 
"  bounty  ;  which  is  always  accompanied  by  a 
*'  profound  submission  to  the  will  of  God,  and 
"  ^reat  deadness  towards  the  glory  of  the  world. 


SECT.  IX.]  OF    IIEDITATION'.'  34^ 

"  and  applause  of  men.  These  are  the  highest 
"  perfections  that  either  men  or  angels  are 
**  capable  of;  the  very  foundation  of  heaven 
"  laid  in  the  soul ;  and  he  who  hath  attained 
"  them,  needs  not  desire  to  pry  into  the  hidden 
"  rolls  of  God*s  decrees,  or  search  the  volumes 
"  of  heaven  to  know  what  is  determined  about 
"  his  everlasting  condition  ;  but  he  may  find  a 
"  copy  of  God'^s  thoughts  concerning  him  writ- 
"  ten  in  his  own  breast :  His  love  to  God  may 
"  give  him  assurance  of  God's  favour  to  him  ; 
"  and  those  beginnings  of  happiness  which  he 
"  feels  in  the  conformity  of  the  powers  of  his 
"  soul  to  the  nature  of  God,  and  compliance 
"  with  his  wiU,  are  a  sure  pledge  that  his  feli- 
"  city  shall  be  perfected  and  continued  to  all 
"  eternity :  and  it  is  not  without  reason  that 
"  one  said,  I  had  rathey^  see  the  real  impressiojis 
"  of  a  God-like  7iatiire  upon  my  oxson  soul,  than 
"  have  a  vision  from  heaven,  or  an  avgel  sent  to 
"  tell  me,  that  mij  name  were  enrolled  in  the  book 
"  of  lifer 

These  graces,  which  might  be  more  largely 
explained,  and  to  which  many  other  particulars 
might  be  added,  are  the  most  infallible  evidence 
of  a  divine  work,  and  indeed  the  genuine  issues 
of  it.  It  is  as  fit  to  call  that  a  man,  which  has 
no  soul,  no  rational  faculties,  as  him  a  Christian 
that  is  destitute  of  the  grace  of  the  Spirit ;  not 
that  the  convert  immedmtely  and  on  a  sudden, 
finds  them  all  in  himself,  and  all  in  their 
strength,  lustre  and  vigour.  They  are  the  pro- 
duct ordinarily  of  much  time  and  experience  ; 
the  new  creature,  or  creature  of  grace  is  first  an 
embryo,  as  I  may  say,  as  well  as  the  natural 
creature,  and  all  the  members  of  it  in  conti- 
nuance are  fashioned,  when  as  yet  there  were 


350  OF  MEDITATION.  [CHAP.  II« 

none  of  them.  That  glorious  piece,  the  divine 
image,  is  not  brought  to  perfection  all  at  once, 
but  receives  many  additional  touches  and  gra- 
dual refinement ;  the  Christian  sitting  time 
after  time  under  the  hand  of  the  divine  Spirit ; 
nor  is  the  finishing  stroke  given  till  we  leave  the 
body.  I  bless  thee,  O  my  God !  for  what  I  have 
experienced  of  this  great  and  glorious  work,  and 
the  happy  fruits  thereof;  for  what  thou  hast 
'  performed  in  me,  and  for  me  ;  for  the  washing 
of  regeneration,  and  the  renewing  of  the  Holy 
Ghost ;  for  the  more  imperfect  draught  of  thy 
image.  Lord  !  carry  on  what  thou  hast  begun, 
fidfil  the  work  of  faith  in  me,  of  love  and  of 
every  other  grace  with  power. 

3diy.  The  grace  of  God  is  a  sovereign  preser- 
vative against  sin  ;  arms  and  strengthens  the 
soul  against  it,  and  gives  a  conquest  over  it ; 
whosoever  is  born  of  God,  says  the  apostle,  does 
not  commit  sin^for  his  seed  remaiiieth  in  him,  and 
he  cannot  sin,  because  he  is  born  of  God,  1  John 
iii.  9.  And  agani,  Chap.  v.  18.  We  know  that 
whosoever  is  horn  of  God  sinneth  not,  but  he  that 
is  begotten  of  God  keepeth  himself,  and  that  wicked 
one  toucheth  him  not.  And  to  the  same  purpose, 
Gal.  V.  24.  They  that  are  Christ^ s  have  crucified 
thejlesh  with  the  affections  and  lusts.  It  is  not 
said  they  shall,  but  they  have  crucified  them, 
have  done  it  already  in  some  measure.  The 
seed  of  God,  the  first  original  principle  is 
planted  in  the  soul  to  defend.it  against  the  de- 
filements qf  sin ;  and  indeed  all  the  graces,  as 
branches  from  that  root,  are  so  many  guards 
of  the  heart ;  as  Fear,  Nehe.  v.  15.  Love, 
John  V.  3.  Hope,  1  John  iii.  3.  ^c.  Lord  may 
I  find  the  power  and  efficacy  of  thy  grace 
herein  ,  find  it  a  prevailing  principle  of  mortifi- 


SKCT.  IX.]  OF  MEDITATION.  351 

cation  ;  of  victory  over  the  world,  and  the  lusts 
thereof;  disposing  and  enabling  me  to  cleanse 
myself  from  all  filthiness  both  of  fiesh  and  spirit. 
Surely  if  I  be  born  of  God  and  resemble  him, 
as  I  shall  love  what  he  loveth,  so  I  shall  hate 
the  abominable  thing  his  soul  hateth. 

4thly.  Divine  grace  manifests  itself  in  a  con- 
stant vigorous  opposition  to  the  remainders  of 
sin.     The  best  of  Christians,  in  this  life,  have 
sin  d-ji'clling  in  than  ;  are  compassed  about  with 
infirmities  and  frailties,  which  grace  struggles- 
with  and  gradually  subdues.     Every  nature  has 
its  antipathies,  and  will  bend  its  force  against 
such  things  as  are  destructive  and  hurtful  to  it. 
Thus  it  is  with  the  new  nature  ;  and  as  there  is 
nothing  more  contrary  to  it,  more  destructive 
of  its  interests  and  comforts  than  sin,  it  cannot 
but   oppose  it ;  and  hence  there  is  an  inward 
warfare  and  contest  in  the  soul  of  a  renewed 
man  ;  thejiesh  lu.'^tirig  against  the  spirit,  and  the 
spirit  against  thejiesh.    This,  I  think,  the  apostle 
represents  Rom.  7.     Nor  can  I  apprehend  any 
injury  done  to  him,  or  religion,  by  such  an  in- 
terpretation :  Those  that  object  and  insist  that 
the  apostle  is  not  here  speaking  of  himself, 'but 
in  the  person  of  a  carnal  /r^r,  under  the  inef- 
fectual teaching  and  restraint  of  the  law,  and 
reproof  of  his  own  conscience,  do  not,  it  may 
be,  enough  consider,  that  it  is  not  any  sort  of 
gross  sins  the  apostle  is  complainiiig  of  the  pre- 
valency  of;  nor  of  a  willing  allowed  subjection 
to   anij  sin ;  but  of  such  infirmities,   as   were 
against  the  purpose,  resolution  and  bent  of  his 
mind ;  and   if  any  expressions  be  thought  tc  j 
strong,  we  may  understand  them  as  the    lan- 
guage of  humility  ;  instances  of  which  we  have 
elsewhere :  As  when  he  calls  himself  the  chief 


S52  OF  MEDirATION.  [cHAP.  II,' 

of  sinners,  1  Tim.  i.  15.  Less  than  the  least  of 
all  the  saints,  Eph.  iii.  8.  He  was  far  from 
serving  the  laxv  of  sin,  by  a  deliberate  free  con- 
sent thereto ;  or  being  sold  under  sin,  as  that 
notes  his  yielding  himself  a  willing  captive.  Sin 
was  dethroned  in  his  soul ;  was  no  longer  king 
and  Lord  there,  though  it  sometimes  played  the 
tyrant :  His  heart,  his  will,  which  is  the  man, 
was  against  it ;  and  therefore  he  could  say,  it  is 
not  I  but  sin  that  dwelleth  in  me,  ver.  17.  He 
aimed  at  a  more  absolute  purity  than  he  could 
attain  to,  and  so  often  falling  short,  he  bewailed 
his  case,  and  expresses  himself  with  this  resent- 
ment ;  in  which  I  can  see  nothing  inconsistent 
with  what  he  says  in  the  foregoing  chapter,  or 
in  any  other  part  of  the  New  Testament.  Chris- 
tians of  greater  refinement  and  better  taste  in 
religion,  will  censure  themselves  with  much 
severity,  for  such  infirmities  as  escape  the  ob- 
servation of  others.  The  want  of  a  frame  for 
the  solemnities  of  God's  house.  Worship  and 
day  ;  neglecting  or  mismanaging  a  duty ;  the 
sallies  of  pride,  vanity,  envy,  §'C.  will  occasion 
deeper  humblings,  greater  self-reproach  and 
abhorrence,  than  others  find  upon  the  commis- 
sion of  very  gross  sins  ;  and  no  wonder  that 
persons  of  this  make  and  temper  complain  of  a 
law  in  their  members  ;  of  captivity,  slavery, 
bondage,  and  are  ready  to  cry  out,  0  wretched 
men  who  shall  deliver  us  !  An  irregular  motion 
in  the  mind,  disorderly  affections,  desires,  pas- 
sions, c^r.  Want  of  love  to  God,  delight  in  hin), 
cheerfulness,  life  and  vigour  in  his  service,  are 
with  them  great  sins  ;  and  as  they  are  such 
infirmities  as  these  I  suppose  the  apostle  here 
refers  to,  and  not  drunkenness,  adultery, 
sodomy,    murder,    and    the   like    infamies ;    I 


SECT.  IX.]  OF  MEDITATION.  35i? 

cannot  see  why  he  may  not  speak  of  himself  in 
the  strain  he  does ;  not  tliereby  representing* 
hhnself,  or  any  other  good  man  as  living  in 
fleshly  lusts,  but  as  groaning  under  a  sense  of 
present  imperfections,  and  waiting  for  a  deli- 
verance :  But  after  all,  I  do  not  think  it  worth' 
while  to  contend  for  this  construction  ;  the 
thing  itself  is  certain,  whether  it  be  found  in 
this  place  of  scripture  or  not ;  there  is  an  in- 
ward struggle,  in  good  men,  of  grace  against 
corruption  ;  and  I  reckon  it  a  mark  of  grace, 
aifd  an  evidence  that  it  is  not  in  vain  towards 
us,  w'hen  we  have  a  due  sense  and  resentment 
of  remaining  infirmities,  and  are  in  the  proper 
use  of  means  striving  for  mastery. 

5thly.  Divine  grace  in  the  soul  is  a  principle 
of  universal  obedience,  and  zealous  service  in 
religion  :  As  the  gospel,  the  declaration  and 
instrument  of  grace,  teaches  to  deny  ungodliness 
and  xvorldly  lusts,  and  to  live  soberly,  righteously, 
and  godly  in  this  present  "joorld.  Tit.  ii.  12. 
Much  more  does  grace  itself,  as  an  inward  vital 
principle,  do  so.  The  apostle  whilst  under  the 
impression,  and  it  may  be  preparatory  disci- 
pline of  grace,  cries  out  Lord,  'what  ivilt  thoic 
have  me  to  do.  Acts  ix.  6.  His  mind  was 
brought  into  a  state  of  subjection,  and  his  whole 
after  conduct  shewed  his  loyalty  to  his  great 
Master  :  For  me  to  live,  says  he,  is  Christ,  Phil, 
i.  21.  No  pains,  self-denial,  and  diligence  he 
thought  too  much  to  promote  the  honour  of  God, 
and  serve  the  interest  of  his  church  :  We  being 
alftctionately  desirous  of  you,  says  he  to  the 
Thessalonians,  were  rvilling  to  have  imparted  unto 
you  not  the  gospel  of  God  only,  but  also  cur  own 
souls,  because  ye  were  dear  unto  us,  1  Thess,  ii.  8. 
He  laboured  more  ahwidxmtly ;  and  with  what  a 
noble  generous  zeal  did  he  go  through  his  la- 

A   A 


}34f  <yv  ^lEDiTATio^.  [chap.  rj. 

]x>ui\s,  and  beai'  everi'  tlie  disappointment  of 
tliem  ?  /  Trill  very'  gladl/j  spend  and  he  spoitjbr 
^oif,  though  the  more  abundantli/  I  love  yoii^  the 
k'ss  I  be  loved,  2  Cor.  %\i.  15.  The  grace  of  God 
has  the  like  effect  in  all  the  faithful.  Indeed  at 
lirst  the  zeal  of  joung  converts  is  generally 
more  confined  to  their  own  eoncerns,  spiritnai 
concerns ;  but  as  they  grow  in  grace  their  zeal 
is  more  extended,  and  emplayed  about  those 
duties  that  respect  tlM  rights,  int-erests,  and  ser- 
T'ices  of  mankind,  and  espieciall3r  the  church  of 
God.  TFe  kne^'  that  xce  are  passed  Jrom  death 
KHfo  life,  because  ice  lore  the  brethren,  1  John  iii. 
14.  Peter  was  directed  to  shew  his  love  to 
Christ,  by  his  care  of  the  church,  John  xxi.  J  S. 
And  the  more  abundant  labour  the  apostle 
speaks  of,  as  an  argument  that  the  grace  of  God 
&estoxi:ed  on  him  tn'as  not  in  vain,  was  chiefly  in 
the  service  of  the  church.  Lord,  may  I  have 
tliis  evidence  of  thy  grace  I  may  it  be  a  source 
of  catholic  obedience,  and  catholic  love!  May 
/  have  respect  unto  all  thij  commands,  and  then 
shall  I  not  be  ashamed,  Psal.  cxix.  6.  Turning 
nnlo  thee  xcith  all  my-  heart,  xdlh  all  wy  soul,  and 
mth  (dl  my  might,  according  to  all  thy  laxv, 
•  2  Kings  xxiii.  25.  Walking  in  all  thy  ordi- 
nances, and  in  the  whole  compass  of  my  duty 
blameless.  Help  mc  to  converse  not  only  witii 
thyself,  but  with  my  fellow-creatures,  according 
•to  the  rules  of  thv  word  ;  lovinji  God  with  all 
my  iieart,  soul,  and  mind,  and  my  neighbour  as 
myself;  doing  good  to  all  men,  as  I  have  oppor- 
■tLinity,  especiaky  unto  tltem  who  are  of  the  house- 
hold of  faith  ;  praying  for  the  peace  of  Jerusa- 
lem, preferring  it  to  my  chiefest  joy,  and  seek- 
ing its  good  always. 

6thly'.  It  is  among  tlie  efrccts  of  the  grace  of 
•God,  that  it  so  moulds,  transforms,  and  frames 


laiCT..  IX,]  OF  MEDITATION,  S5S 

t'lve  heart  for  religion,  that  the  work  -Gf  it  be- 
comes natural^  J^'^(\i  {^f^^^  easij.     The  Christian^ 
at  lirst,  finds  more  difKcuIty  in  his  way  ;  more 
rehictance  and  l)acjv>vardness  to  liis  duty;  but 
as  grace  prevails,  this  is  by  degrees  overcome. 
His  heart  is  enlargicd,  and  he  runs  the  ways  of 
(iod's  commandmeMts  witJi  alacrity  and  cheer- 
falntss^     "  Religion  (says  one,  Uighioii)  is  an  [jfi.  of 
"  inward,    free,    self-moving    principle;    and  God  in  the 
"  those  who  have  made  progress  in  it  are  not^"^'^^' 
"  acted  oidy  by  cKternal  motives,  driven  merely     .''* 
"  by  threartenings,  nor  bribed  by  pr.Gjnises,  nor     '^ 
"  constrained  by  laws  ;  but  are  j)owerfu}iy  in- 
"  clined  to  that  which  is  good,  and  delight  in 
"  the  perlbriyaHce  of  it.     The  love  which  api- 
"  ous  man  bears  .to  God  and  goodness,  is  not 
"  so  much  by  virtue  of  a  .connnand  enjoining 
'^'  him  so  to  do,  as  by  a  new  natiu'e  instructing 
"  and  prompting  him  to  it.     Nor  does  he  pay 
"  his  dexotions  as  an  unavoidable  tribute^  only 
to  appease  the  divine  justice,  or  quiet  his 
clamorous   conscience ;    but  these   religious 
exeneisjes  are  the  proper  emanations  of  the 
divine  life,  tlie  natural  employments  of  the 
"  new-born  soul :  He  prays,  and  gives  tlmnks, 
"  and  repeiits,  not  only  becnusc  these  things 
"  arc  conmianded,  but  ratlier  because  he  is  sen- 
"  sibie  of  his  wants,  snd  of  the  divine  goodness, 
"  and  of  tlie  folly  and  misery  of  a  sinful  life  : 
"  His    charity   is  not  forced,  nor  his  alms  exr 
"  torted  from  him  ;  his  love  makes  him  willing 
''  to  give  ;  and  though  thcj'e  were  no  outward 
"  obligation,  his  heart  would  devise  liberal  Ihiinss, 
"  Injustice,    or   intemperance,    and  all   other 
"  vices  are  as  contrary  to  his  temper  and  con- 
"  stitution,  as  the  basest  actions  are  to  the  most  * 

"  generous  spirit,  and  impudence  and  scurrility 
^*  to  tljgsc  who  are  naturally  modest.  In  a  wor(i(, 

A  A  2 


S56 


P.  41. 


OF  MEDITATION.  [CIIAP.  II, 

'  what  our  blessed  Saviour  said  of  himself,  is  in 
^  some  measure  applicable  to  his  followers,  that 
^  it  is  their  meat  and  drink  to  do  their  Father^ s 
'  tt'i//,  John  iv.  34.  Those  exercises  of  religion, 
'  which  to  others  are  insipid  and  tedious,  do 
'  yield  the  highest  pleasure,  and  delight  to 
'  them  :  They  rejoice  when  they  are  called  to 
'  go  up  to  the  house  of  the  Lord  ;  that  they 
'  may  see  his  poicer  and  his  glory  as  they  have 
'  formerly  seen  it  in  his  sanctuary,  Psal.  Ixiii.  2. 
'  They  never  think  themselves  so  happy,  as 
'  when  having  retired  from  the  world,  and  hav- 
'  ing  got  free  from  the  noise  and  hurry  of  af- 

*  fairs,  and  silenced  all  their  clamorous  passions 
'  (those  troublesome  guests  within),  they  place 
'  themselves  in  the  presence  of  God,  and  enter- 
'  tain  fellowship  and  communion  with  him. 
'  They  delight  to  adore  his  perfections,  and 
'  recount  his  favours,  and  to  protest  their  aftec- 
'  tion  to  him,  and  tell  him  a  thousand  times 
'  that  they  love  him  ;  to  lay  out  their  troubles 
'  and  wants  before  him,  and  disburthen  their 

*  hearts  in  his  bosom."  Religion  is  not  only 
their  work,  but  their  element  in  some  measure  ; 
not  but  they  may  sometimes  have  their  dark 
hours  and  dull  frames,  but  ordinarily  religion  is 
agreeable  to  them  ;  2i  day  in  God's  court  is  better 
than  a  thousand  :  they  have  many  hours  of  com- 
fort and  joy  upon  their  knees,  and  of  triumph 
at  the  Lord's  table.  Lord,  may  I  experience 
more  of  the  power  of  thy  grace  in  this  instance  ; 
I  shall  then  be  assured  it  is  not  in  vain.  May  I 
be  thus  transformed,  more  and  more  transform- 
ed, by  the  rene\\ing  of  my  mind  ;  may  religion 
become  my  deliglit,  my  very  life  and  nature  ; 
my  constant  entertainment  and  joy. 

7thly.  The  grace  of  God,  when  it  is  not  in 
vain,  but  has  free  scope  in  the  soul,  carries  it 


SECT.  IX.]  OF  MEDITATION.  357 

forward  through  all  the  stages  of  the  divine  life, 
refining,  purifying,  and  advancing  it  still  higher 
and  higher  therein.  The  path  of  the  just  is  as  the 
ahining  light,  that  shinelh  more  and  more  unto  tJic 
perfect  day.  As  the  rising  sun  increases  till  it 
comes  to  its  meridian  strength  and  brightness, 
so  it  should  be  with  tlie  Christian,  and  would 
be,  did  he  not  check  and  restrain  the  divine 
principle,  and  quench  the  divine  Spirit.  O ! 
niay  I  hold  on  my  way,  wax  stronger  and 
stronger  ;  and  like  him  that  sat  on  the  white  ho7\se, 
go  forth  conquering,  and  to  conqiier,  llev.  vi.  2. 

8thly.  It  is  of  an  humbling  nature  ;  notwith- 
standing all  its  great  achievements,  its  victories 
and  triumphs,  it  lays  the  soul  low,  and  keeps  it 
in  a  state  of  abasement,  and  often  of  self-anni- 
hilation. The  apostle  laboured  more  abundantly 
than  they  all,  and  was  every  way  a  person  of 
distinguished  excellency  ;  and  yet,  how  doth  he 
shrink  and  contract  himself!  /  am  nothings 
2  Cor.  xii.  11.  less  than  the  least  of  all  saints, 
Eph.  iii,  8.  forgetting  the  things  ichich  are  behind, 
he  ^^/'^^^^f/  towards  the  mark,  Phil.  iii.  13,  14. 
Past  attainments  he  made  little  account  of,  and 
was  rcadv  to  overlook  them  as  nothinir. 

ISJilq  ;  piitans  actum  dum  qidd  superesset  agen- 
dum. And  hence,  I  suppose,  that  humbling 
strain,  Rom.  vii.  which  so  many  think  cannot 
be  understood  of  the  apostle  himself  It  would 
not,  I  believe,  have  been  his  language,  wlien  a 
Pharisee,  and  when  touciiing  the  righteousness 
of  the  law  he  was  blameless ;  but  that  grace, 
which  had  so  srloriously  distinocuislied  and  en- 
riched  him,  had  emptied  him  also  :  The  best 
Christians  are  often  least  in  their  own  eyes.  / 
am  carnal,  says  he,  though  he  had  a  most  de- 
vout heart ;  a  most  divine,  heavenly,  and  spiri- 
tual frame.     Lord  !  whilst  I  contemplate  thy 


SS'^  OF  MEDITATION.  [CHAP.Il. 

grace,  and  praise  thee  for  the  ornaments  thou 
hast  put  upon  me  ;  may  1  liave  a  constant  sense 
of  my  own  impcricctions,  and  be  vile,  and  no- 
thing in  my  own  eyes. 

9th]y.  I  cannot  but  reckon  it  among  the  pro- 
perties of  divine  grace,  when  duly  clierished 
and  improved,  and  not  in  vain,  that  it  raises  the 
mind  above  thi-s  world,  and  fixes  the  eye  upon 
another,  2  Co7\  iv.  idt.  Grace  is  of  an  aspiring 
nature,  and  mo\'es  with  a  constant  tendency  to- 
wards heaven  ;  and  as  it  has  tliis  world  in  its 
way,  it  triumphs  over  it :  It  not  only  maintains 
a  warfare  against  it,  in  all  the  forms  in  whicli  it 
appears,  tempting,  deluding,  in  grieving  and 
-  ensnaring,  but  overcomes  it,  stri])s  it  of  its 
charms,  and  throws  it  under  foot.  The  Chris- 
tian, under  the  power,  influence,  and  prevalency 
of  the  grace  of  God,  is  in  some  measure  cruet- 
Jied  to  the  xcorld,  and  the  xvorld  to  him.,  Gal.  vi. 
14.  His  heart  is  in  heaven  ;  his  affections  with- 
drawn from  this  earth,  so  that  he  often  looks 
down  upon  it  with  a  pious  sliyness  ;  and  passes 
through  its  various  scenes  of  vanity  and  trial 
with  a  great  deal  of  inditlerency ;  iceeping,  as 
thoifj(h  hs  Xi'ept  voi ;  and  rrjo/ci/?^^  as  tJiough  he 
rejoiced  not,  1  Cor.  vii.  30.  This  was  the  ajjos- 
ile's  hap])y  temper  and  frame  :  he  could  say, 
7i0}ie  of  these  things  move  me,  neither  covnt  I  my 
life  dear^  so  Imaifjimshmy  coiirsexdthjoy.  Acts 
XX.  24.  The  affairs  of  religion,  and  of  another 
world,  appeared  so  great  and  important ;  did  so 
possess  his  mind  and  iill  his  faculties,  that  this 
world  was  almost  quite  out  of  sight  with  him: 
He  v.'ould  s-carcc  voiichsaie  a  glance  towards  it ! 
And  I  cannot  but  observe  with  what  an  empha- 
sis of  affection  he  speaks  of  the  day  of  retribu- 
tion, often  calhng  it,  that  day,  2  Tim.  iv.  8. 
S  Tim.  k  12-  18,  The  ,day  ig  not  .described,  no? 


SECT.  Ia.]  or  mt:ditatio>*,  S59 

mentioned  before  ;  the  antecedent  was  m  his 
own  mind;  tliat  daijy  viz.  that  p^eat  and  glorious 
daij  his  //car/  and  thoaL>:hts  ru.n  so  much  upon  :  The 
day  of  his  lioi/cs  and  happiness  ;  which  lie  had  a 
constant  reference  to,  tor  snpport  and  comtbrt 
in  his  tribulations,  and  excitement  in  his  duties 
and  hibours  ;  and  in  comparison  of  which  every 
other  day,  and  the  occiu'rences  thereof  were  but 
ih'eams  and  vanity.  Alas !  that  I  kno^v  no  more 
of  the  power  and  efficacy  of  divine  grace  lierein; 
that  my  affections  are  no  more  carried  out  after 
the  things  of  a  future  world,  and  my  mind  no 
more  filled  with  the  prosucrt  of  that  daj/,  and  the 
glories  of  it  ?  that  I  cannot  attain  to  a  greater 
indiiierency  about  every  state  of  present  things, 
but  have  given  way  to  little  transports,  ruffle  or 
discomposure,  upon  so  slight  an  occasion  as  a 
change,  any  change,  in  that  fashion  or  scheme 
of  thino-s  that  lies  on  this  side  eternitv,  and  is 
continually  passing  away ;  that  I  liave  been  so 
nmcli  diverted  and  stopped  in  ray  pursuits  and 
course  by  the  carcases  of  earthly  enjoyments, 
2  Sam.  i'u  23.  I  desire  to  liless  God,  that  the 
concerns  of  heaven  and  another  world  have,  as 
I  h()j)e,  the  chief  sway  with  n^.e  :  May  tliey  luivc 
my  whole  heart,  and  be  ail  in  nil  to  me  ! 

A  Prayer  r/?;^  Complatnt. 

LuOiiD,  thou  art  the  Father  of  mercies,  and  the 
God  of  all  grace  ;  the  Author  of  evvvy  good  and 
perfect  gift.  I  have  nothing  but  vvhat  1  have 
received  from  thy  bounty  :  All  my  ligl;.t,  lite, 
and  comfort  is  from  the  Ibunlain  of  thy  grace. 
When  I  look  back  upon  the  methods  of  that 
grace  towards  me,  in  calling,  renewing,  sanc- 
tifying, supporting  me  hitherto  ;  when  I  remem- 
ber what  a  mass  of  darkness,  stupidity,  iblly, 
and  enniitv  I   was,  and  how  mucli   thou  liar,t 


560  or  jrEDiTATiox.  [chap,  u, 

distinguished  and  enriched  me  ;  I  am  convinced 
I  owe  thee  more  than  words  can  pay  ;  more  than 
time,  than  eternity  can  pay.  But,  O  !  how  am 
I  here  confined,  and  at  a  loss  !  my  sentiments 
and  affections  are  low,  my  expression  and  lan- 
guage lower.  Accept,  Lord  !  a  willing  mind. 
Wlien  my  harp  is  strung,  and  my  tongue  touched 
with  a  coal  from  thy  altar  ;  when  I  have  learnt 
the  notes  that  suit  the  great  subject,  the?!  I  shall 
praise  thee.  And,  O  my  soul !  look  back  on 
thy  past  conduct.  The  grace  of  the  Lord  Jesus 
has  been  exceeding  abiaidant ;  but  thy  love,  gra- 
titude, and  obedience,  have  not  equally  abound- 
ed. I  have  been  far  from  walking  worthy  of  the 
Lord,  to  all  pleasing,  and  shewing  forth  the 
praises  of  him,  w^ho  has  called  me  out  of  dark- 
ness into  his  marvellous  light.  <■  I  have  not  ren- 
dered unto  the  Lord  according  to  the  benehts 
done  me  ;  have  not  attended  to  my  call,  and 
improved  his  grace  ;  have  been  foolish,  disobe- 
dient, bent  to  backsliding  :  Have  mercy  upon 
me,  O  my  God  !  do  not  abandon  and  forsake 
me.  I  have  sinned  against  thee,  wronged  my 
cv/n  soul,  obstructed  thy  grace  and  my  own 
comforts;  forgive  what  is  past ;  strengthen  what 
remains  ;  perform  the  good  work  in  me  to  the 
day  of  Christ  Jesus  ;  and  when  the  top-stone  of 
this  glorious  building  is  brought  forth,  I  shall 
for  ever  cry,  Grace ^  grace  to  it. 


END  OF  VOL^  I, 


E.  Black ad«M,  Printer,  Took's  Court,  ? 
(.hancti  y-laut'.  Londou.  % 


AN 

ALPHABETICAL    I^tx)eX 

OF  THE 

PRINCIPAL  MATTERS 
IN  VOL.  I. 

Account,   future  to  be  given,   and  what Page-'-lSS 

Adam.     His  body  glorious — The  glory  of  it  thought  by  some 

a  model  of  that  at   the  resuircciion 187 

Analogy  of  faith,  what  wont  to  be  so  called  •  •  • 60 

Aiigtla,     Their  appearance  and  ministry,  a  proof  of  another 

state 245 

Jngdnal  Vehicles 159 

Aspirations,   devout   ones 123,  147,  199 

Authority  human,  not  to  make  creeds  nor  comments  for  Chris- 
tians  6'1 

Authority  of  scrijjture  testimonies  for  this  as  our  only  rule  6l 

Beatific  vision  #......••• 228 

Beiiners^  iiave  comfort  and  peace  afforded  from  the  death  of 
Christ 303 

Bible.  The  word  of  God — Arguments  to  prove  it  so,  81,  & 
seq.  Main  scope  of  it  contained  in  several  general  com- 
piehensive   laws  and  maxims 50 

Body.  How  to  be  esteemed  and  valued,  114— Little  account 
to  be  made  of  those  enjoyments  that  are  confined  to  it, 
115— We  should  learn  to  abstract  from  it,  and  live  above 
it,  ll6,  and  120— Of  the  right  moderating  and  using 
of  it 54,     197 

Body  the  same,  what  necei-jary  to  constitute  this,  150,  151, 
155,  159 — An  objection  against  it  answered,  180 — Pro- 
perties of  rhe  resurrcfction-body,  155— —  159iind  190— — 
lyS— Glory  of  the  rcsurrecti<s>n-body,  188,  19O — Whe- 
ther it  shall  have  all  the  same  parts  or  members  as  now, 
and  in  the  same  form 179 

Bodies  of  dead  saints,  regards  to  be  shewn  to  them 184 

Brazen  StrptiU,  typical  of  Christ's  death 121 

Calendar,  appoint  one  whereby  to  fix  a  method  for  reading  the 
scripture '  8 

Call,  twofold,  external  and  internal,  315— Should  be  thankful 
for  the  former,  bnt  not  rest  in  Jt,  31(3 — Various  repre- 
sentations of  the  latter  in  scripure,  317— This  makes  ai> 
universal  change,  317 — The  way  of  God's  operating 
herein  above  us   to  explain ;  but  we  may    nut   for  thai 

B  li 


INDEX. 

reason  deny  he  does  operate,  318  — May  concliulo  it  h 
suitable  to  our  farultics,  3 19 — An  hypotlicsis  about  tlip 
numner  proposed,  /hid — ^i(•Hlls  made  use  of  in  oflectual 
calling  varices  and  ditlVj-.-nt  ;  ^o  is  Gud's  manner  of  pro- 
ceeding herein,  .j20 — The  Christian  not  so  much  con« 
earned  to  inquire  into  this,  as  the  thing  itself,  340 — The 
truth  of  our  calling  to  be  judged  of  by  the  lasting  effects, 
rather  than  the  circumstances,  334,  See  Convcrsiun. 
Canfides— The  scope  and  design  of  that  book  •  •  •  -Page-  -290 
Cu'iiiibals,  Objection  against  the  resurrection,  taken  from  their 

practice  answered 7.V 

Characters  of  persons  who  are  to  be  shut  out  of  heaven  ••263 

All  approaches  to  these  to  be  avoided  • ibid 

C/iarify   347 

Christy  his  sending  forth  his  apostles,  2  — Employed  in  exer- 
cises of  devotion  preparatory  hereunto,  6— 'I'his  was  in  a 
proseucka,  or  Jewish  prayevdiouse,  the  night  before,  2  — 
What  occasion  he  had  for  such  exercises,  and  reasons  of 
his  performing  thein,  7,  8— ilependent  and  subject  as 
man,  and  in  the  capacity  of  a  mediator,  8 — The  quies- 
cence of  iiis  divinity,  9 — ll's  pedigree  and  genealogy. 
See  Gf;;ea/fl^?/  — Wonderful  conception  and  birth,  29,  and 
'^79 — Concerning  his  name  Jesus,  31— Why  called  the 
seed  of  the  wcjnian,  32 — Served  a  sort  of  apprenticeship 
to  the  carpenter's  trade,  280— I J  is  sutferings,  131. — bee. 
Crucifixion — His  Example— See  Example — The  interest 
he  had  in  pubheation  of  the  scripture,  84— His  personal 
fimiableness,  280 — Government,  as  head  and  lord  of  the 
church,  282 — 'I'he  oidy  Lord  of  Christians  as  such,  6'0 — 
His  mediation  to  be  constantly  depended  on  a»  the 
ground  of  our  title  to  heaven,  271  —  1  he  Christian's  Mas- 
ter. See  Master — Beinx;  and  conversing  with  h'm  in  hea. 
ven,  how  delightful.  229 — ilisloveso  emiiient  and  signal, 
that  it  is  made  liis  character.     Si  e  Love. 

Christ laii  Religion,  its  excdiciicy •  •  •  •  1  82 

Christian,  his  motto,  322  —  Daily  walk — 'Sbcfrar  of  God— A 

property  of  one  well  improved  •  •  •  •  • 352 

Christians    primitive,     tilings    remarkable     and     imitable    in 

tliem •' 77 ,  26"I 

Comjhrt,  to  be  drawn  by  Christians  from  the  resuirection,  189 

—  From  heaven's  happiness,  257 — Death  of  Christ,  303 

Ccnnnentators,  what  notion  to    have    of  them,  and   whicli   to 

prefer. , 20 

Co?//;//rt(/.7*,  of  ourselves,  several  devout  oi>t  s.  ••  II9,   144,  258 

Compa/iy-^lu   heavt  n,   \s hat • 216 

Conx'crsMn,  God  by  his  Spiiit  the  Author,  3..0,  340  — Not' 
withstanding  means  and  eiiduivours  to  be  used  by  us,  341. 
—The  citlerent  metho(is  of  divine  grace  herein  :  may  be 
wrouglit  :.uddenly,  inslant<incously,  openly,  201,  319^  329i 
or   gradually,    secretly  and   insensibly,   321;  32b-^li»  » 


INDEX. 

niiid  way,  or  witii  more  terror,  S21,  332,  035— The  be- 
uiiiniiii;;  of  u  rfli;;ious  liH'  to  be  datcil  Irorn  the  time  of  it, 
337— Who  ^"'i"  i^^'st  give  an  acct/Uiit  of  tliis  •  •  l^igc  -332 

Cnnxirt  true,  a  short  view  of  such  a  one  ;*ancl  the  etRcts  of 
ilivine  grace  in  his  soul  represented 346  &  seq. 

CoxLitaitt   of  Iledeniption 27t> 

Cieafiuiu  'I'lnie,  particiihirs,  manner,  and  order  of  it,  21  — 
Proof  of  the  bein<»  and  perfeciioti  of  God,  ii/rf— That  v^f 
man ....••••  37 

Cructjixion.  Nature  and  manner  hereot,  2y7— Christ's  noC 
accidental,  2^8 — Kull  of  pain,  i29t)-- And  shame,  ibid — 
An  accursed  death,  2<)7 — Circumstances  attending  which 
aggravated  the  suffering  of  it,  ibid — improved 2^9 

David t  his  distress  through  j4bsnlu7u'?,  rebellion,  40— Exem- 
plary fcr  his  faith  at  the  same  time 42 

Dcatliy  a  general  word  isicluding  all  sorts  of  misery,  38— Na- 
ture of  death,  lOy— Coniequences,  j^/W — Certainty,  111 
—Circumstances,   112 — Thc^  subject  applied.   111. — 11,9 

Deists,  Reason  of  men's  being  so.     See  Infidels. 

Desires  of  gotul  men  after  immortality  and  happiiiCss  in  ano- 
ther life,  a  proof  hereof 237 

— —  ■     -How  love  to  Christ  may  be  shewn  by  these*  •• -Sp-i 

Diari/    ,' •••12,    59 

Diviiit  Nature  communicated,  the  most  genuine  constaiU  efiVcc 
of  the  j^race  of  God 347 

Djiing,  to  prepare  for  it,  117— Holy  Resolves  in  consideration 
of  It    120,  &  seq. 

FAcrnity  of  heaven's  blessedness,  234— Evidences  of  it  to  be 
well    studied 2()2 

Example  of  Christ,  wherein  designed  for  imitation,  5.') — None 
bo  perfect,  56"— That  of  others  highly  instructive,  but  to 
be  followed  with  caution [yj 

Faith,  when  sincere,  6"S — Limited  by  revilation,  183— Not 
witlnnit  ideas,  184 — May  have  for  its  object  things  whose 
modus  we  do   not  understand,     1S3  —  Root    of    the  divine^ 

life 347 

Fear  of  God  described 53 

Final  state  of  happiness 200  JJ-  seq. 

]'>}lli/  of  siniicrs 255 

Foittastes  of  heaven  granted  to  some  here 245 

Frame,  pleasure  of  the  heavenly  one 221 

Future  State.  Properties  of  it,  110 — Should  acquaint  our- 
selves with  it,  120 — Testimonies  from  Scripture  to  prove 
it,  131 — Sensible  demonstration  of  it,    132 — Generality 

of  men  have  discovered  ajipiehensions  of  it 128 

Funeral  occiisions  to  be  improved  and  how ]  86 

Genealogy,  our  Saviour's,  in  Matthexe,  vindicated,  and  obser- 
vations made  on  it • 27 


INDEX. 

Gud.     Of  acknowletlging  him  in  all  our  ways Page  -hi 

Grace,  the  several  signititations  of  the  term,  308 — Primary 
notion  of  it  favour  and  good  will,  which  runs  through  all 
the  rest,  31G— liow  much  the  Cliristiau  owes  to  it,  311 
— Of  being  called  by  it. — See  Call. 

Grace  of  Gud  sovereign  and  victorious,  326— -Haimony  be- 
tween it  and  our  endeavours,  342—- Glory  of  it  secured 
tiiough  tha  necessity  of  works  and  obedience  in  order  to 
future  happiness  be  asserted 26*7 

Grace  in  i/ie  suul,  the  e/f'ccts  of  it,  34>6  &  seq. — Especially  as 
it  comes  to  pievail  and  have  true  scope,  354— Will  be 
perfect  i n  heaven • • 218 

Happiness^  tlie  world  has  false  notions  of  it,  25 — Not  to  be 
found  here. 212,  255,  239 

Heart'  Of  its  being  impressed  by  scripture,  47 — Begins' to  be 
so  at  conversion,  and  is  more  perfectly  so  afterwards*  •4S 

Hiav(n,  wliy  called  paradise,  204 — Is  begun  immediately  after 
death,  205 — Will  n*  t  be  in  perfection  till  afhr  the  resur- 
rection, idid — Is  Veiled  in  a  great  nieasure  from  us  at 
present,  206,  234 — Several  particulars  touched  upon 
unknown,  20(5,  207 —  ^Jay  be  holy  however  as  to  its  gene- 
ral natural,  208,  20y — Metaphors  by  winch  its  happi- 
ness is  represented  the  more  particularly  considered,  ne- 
gativi',  209,  &  seq. —  Positive,  215,  &  seq. — l^leasures  of 
tlie  place,  215 — Company,  210  — Inward  Stati',  218  — 
Frame  221 — W^ork,  222— Beatific  Vision,  228  — Being 
and  conversing  with  Christ,  32*^)— Reviewing  our  former 
stale,  and  comparing  it  with  the  present,  230 — Place  of 
it  unknown,  but  of  great  magnificence,  216" — Hath  a  vi- 
sible Shvchinahy  21? — Addiuonal  pleasures  alter  the  re- 
surrection, 231 — All  its  felicity  eternal,  234— Argumeiits 
to  prave  such  a  state,  235,  tJ^  seq. — Application  of  this 
subject  by  way  of  instruction,  249— Consolation,  257— 
Reproof,  consolation  or  complaint  of  one's  self,  258— 
Hesolution,  262 — False  and  true  notions  of  ir,  252 — 
Must  \k.  begun  here,  122,  203— Sometimes  more  vigo- 
rous efforts  to  be  made  towards  it 271 

Humility  described,   53,  348 — Most  important  capital  grace, 
63 — Necessary  in  reading  the  scripiure 62 

Ideas.     "We  neither  know  nor  believe  without  them 183 

Jfws.  Their  laudable  care  to  train  up  their  children  in  the 
knowledge  of  the  scriptures  from  infancy,  75  —  Province 
of  tlnir  Masorets  or  Sop/ierifn,  76 — The  resurrection  gene- 
rally believed  by  them,  l63  — Prayer-houses — Sec  Pro- 
seiichw. 
Jmjnortality  of  the  soul  argued,  124,  134 — Applied  •  •  136,  148 

Incarnation  of  Christ 279 

pifidels,  the  reason  assigned  why  many  are  so,  251— Their 


INDEX. 

cause  unreasonable  and  incxcusablo,  250— As  to  a  future 
state,  guilty  ot  what  they  charge  on  others,  ?Y»u/— Their 

creed  and  the  Chiistians  compared    Page  •  •  25 1 

Inspiration   of  scripture 31- 

Jatcrmediatc  state 206' 

Justice  of  God.  Arguments  from  hence  for  the  soul's  immor- 
tality, and  a  future  state,  \'29 — For  the  resurrection,  17-5 
—Alter  retribution  and  final  happiness ,237 

KnoviUdge  of  the  unsanctified  defective,  so  that  it  is  reckoned 
us  none,  6"7 — That  of  Saints  in  heaven 219 

l.amb  Paschal,  typical  of  Christ 295 

Laii'  of  God,  what,  according  to  Mr.  Huxce,  66 — Observations 
on  that  given  to  man  in  innocency,  37,  38— Law  of  sin- 
cerity what,  and  who  uncondemned  by  it,  26'5— Of  erau- 
gelical  perfection,  what,  266 — Sanctions  of  both,  ibid. 

Laws,  divine  and  moral,  relating  to  God,  51  —  One's  neigh- 
bour, 52 — Ourselves,     ilnd—Era7igtlical 54 

Life  of  Christ,  condition  and  manner  of  it,  2S0 — Last  scene 
how  full  of  tragedy 282  and  304 

Lore  of  Christ,  a  glorious  subjtct,  272 — What  it  includes, 
274 — Properties  of  it,  273— Wherein  manifested,  276— 
284.  —  Should  beget  love 284 

Lore  to  Christ,  want  of  this  matter  of  lamentation,  285 — 
Should  endeavour  to  excite  it,  286 — Considerations  pro- 
per, ibid — Motives  to  love  him,  287  —  289. — How  to 
shew  our  love 289  &  seq. 

l.ove  to  the  Members  of  Christ,  how  to  be  expressed.  ••  .203 

Loxc  to  (Jod • 347 

\ 

]\la}i,  distinguished  in  his  creation,  and  how,  21,  125— An 
admiiable  creature,  nexus  vtriusijue  muiidi,  126 — Consti- 
tuted lord  of  the  earth,  S7 — Eden  or  Paradise  made  for 
his  delight,  /AiJ- Wants  something  there  to  compkle  his 
happiness,  oQ — Law  he  received.  See  Law. — Greatness 
and  Penalty  of  his  transgression,  38 — Since  the  fall  in  a- 
kind  of  death  state,  210— And  exposed  to  sorrows  innu- 
merable   212 

'Mankind,  reducible  to  two  sorts  here,  and  two  slates  here- 
after    214 

Menus,  of  effectual  calling 319 

Meditation,  described,  ^7  —  Proved  a  duty,  98 — Subjects  pro- 
per for  it,  many,  100 — These  to  be  chosen  beforehand, 
and  a  number  to  hv  kept  by  us,  101  —  Besides  wliicii  oc- 
casional ones  will  ofi'er,  102— Allowable  to  reflect  on  sf- 
\eral  successively,  but  best  to  keep  lo  one,  102 — Having 
the  subject,  how  to  proceed,  103  and  305 — Not  to  be 
careless  as  to  method,  yet  not  over  nice,  107— Of  thai 
which  is  more  set  and  suhmn .106 

Men,  good  and  bad,  their  dillerent  conditions  here ••  6 


INDFA'. 

Mefvp'hors,  to   roniesciit  the  heavenly  hftppiness- -Pcy^f*  •  208 

Murtifivation,  the  grace  of  Gnd  in  the  soul,  a  prevailing  prui- 

x-ijilc  of  it 3.50 

Nakedness,  of  otir  first  parents,  wlierein  thought  to  consist,  187 
NiV:  crtature,  at  liist  like  an  embryo 349 

Obedience,  to  Christ's  comtuands,  the  test  of  love  to  him,  ^04- 
— One  powerlul  motive  tu  it,  the  rieath  of  Chiist,  30.j  — 
Divine  grace  in  the  soul,  a  principle  of  universal  ubeili- 
fcoce 3.33 

Obligatioun,  ours  to  Christ,  3".5  —  .And  to  the  giace  of  God, 
" 311 

Oratori/,  Chrisfiun,  concerning  the  place  of  it,  11— —Ij.— 
How  to  be  liirnished  uitti  books,  12— Work  of  it  either 
ordinary  and  stated,  or  extraordinary  and  occasional,  1.-3 
—Ordinary  and  stated,  what,  l(>  &  scq. — Heading  the 
scripture.     Sec  Reading.     iNleditatlon.     See  Mtditutton. 

Varadise,  derivation  and  signification  of  the  word,  204 — Whe- 
ther it  denot(*s  the  same  as  third  heaven,  202— !See  henvtii. 

Faul  \\w  apostle.  Wlmt  extraordinary  in  his  conversion,  317, 
323 — All  not  converted  as  he  was,  328 — I  lis  satisfaction 
as  to  his  being  so,  was  more  from  the  efl'ects  than  from 
the  manner  and  circumstances,  326",  334,  344 — Probably 
liad  the  gospel  revealed  to  him  whilst  at  Damascus,  with- 
out sight,  327 — A  constant  advocate  tor  grace,  324— 
1  lis   rapture 201 ,  «Jv:c. 

P/iilusop/iers,  heathen,  enemies  to  the  doctrine  of  the  resurrec- 
tion      1()1 

Pruijer,  the  first  eifuri  of  grace  in  the  soul  is  usually  by  prat- 
er     346" 

Proseuch/T^  what,  Jewish  puiyer-houses.  Some  account  of 
these  from  Piidtaux  and  Mrde,  whether  dilfercnt  from 
synagogues,  and  how 3  &c  scq.  and  J  0 

Provide/ae,  its  seemingly  uiie(|aal  distributions,  an  evidence  of 
a  state  hereatter 1 2^,  1 30 

Psalms,  not  human  composures,  34 — Of  what  use  to  consider 
the  l^nman,  and  occasion,  So,  43— The  second  wrote  by 
David,   and  on   what    occasion 3.'5 

Pitrgatori/,  Austin's,  what • 1 20 

Punti/  • 34S 

Reading  thf  scripture,  Romanists  to  blame  for  prohibiting  it, 
10  — A  part  of  daily  cl(;set  religion,  117 — Diieciions  tor 
ii,  i7 71 — Pressed  on  alC  94 96— And  argu- 
ments brought  to   enforce   it 71 9^ 

Redcmptiun,  price  paid  for  it 130 

Regeneration t  includes  more  than  is  done  for  us  in  baptism, 
348 

Religion,  how  preserved   in   life  and    vigour,    17O— Howiti:i 


INDEX. 

villi  those  who  liavc  made   consulcrablo   progress  iiv  if, 

;3.55— The  founclution  of  hajjpiness.  •  •  * Page'  ''i4i 

Rtso/utions,  liivers  ])ious  oius,  supposi-d  to  be  tiiken  up  in  con- 
templation oldciilh,    I'^O — liiiDiortulitii  of  the  soul,   145 

—  lU'hunection,    JJ)4 — And  heavenly  glory 2()'2 

RtAi/rrictiu/i,  what  included  in  the  notion  of  it,    143,  ^  seq. — 

Properties  of  the  re-surrection-body.      See  Bodj/.      Proofs 

()f  it,    lOl 1/6.— Objections   against   it   considered, 

I7(ji,  (S:  seq.  —  Doctrine  of  it  improved  iov  iimfructioH,  182 

188.— Comfort,  18y,   &  seq.  — Quickening,  194,  & 

seq.— Cf  the  good,  why  scarce  any  other  mentioned  but 
this.    Ipl— 1  iiat  of  the  wicked  will  be  a  punishment,  ibid 

—  Day,  its  solemnitv  !ind  ijlory 1S7 

Bcrerciicc,  due  in  reading  the  scripture • 6ti 

Riihf  the   divine   law    our   rule,  264— This  considerable,  two 

ways,  as  first  given  to  man  in  innocency,  or  as  given  af- 
terwards upon  a  change  in  his  circumstances,  2(i5 — Dis- 
tinguishable into  the  law  of  sincerity  and  evangelical  pcr- 
feciion,  206".      See  Laiu. 

Habhath,  its  original  and  end,  o.")  — Kind  in  God  to  institute  it 
ibid. 

Siiint>>,  regards  to  be  shewn  to  their  bodies  when  dead,  18.5 — ■ 
The  increase  of  their  happiness  at  the  resurrection  •  •  187 

SatisJ'actiou,  the  notion  of  it •  •  •  •  27(3 

Serifilure,  \iy,  authority,  ^ec  Authority,  und  WordofGud.—' 
Its  excellency  shewn,  80-  86' — Uscfvlnrs.s  of  it  to  aii 
the  purposes  of  the  Christian's  life,  and  aW  the  varieties  of 
his  case,  88,  &:c.— What  to  have  the  heart  impresstid 
with  it.  See  Heart. —  iMicomiums  bestowed  upon  it  by 
ancient  writers,  pi,  9'2 — AH  uscnil,  but  not  equally,  1(» 
— 'J'he  sense  and  nut  the  sound o^  words  in  Scripture-  •  19 

Sin,  ils  horrid  natui'C,  especially  if  known  and  wjlful,  to  be 
seen  in  Adam's  transgression,  .^9 — I'o  be  dreaded  ami  ab- 
horred as  the  procurinv;  cause  of  CHnist's  sutferings,  302 — 
How  opposed  by  the  grace  of  God  in  the  soul,  350 — 
Quite  abolished  in  heaven'  ♦  • ' 214 

Soliloquies » 144 

Solomon,  the  result  of  his  inquiries  after  liappiness  in  worldly 
things 210 

Soul,  of  a  different  original  from  the  body,  36— Nature  and 
excellency  of  it,  125,  235 — Arguments  drawn  from  hence 
for  its  immortality,  and  ttic  future  happiness  of  good  men, 
ibid — Its  salvation  a  matter  of  infinite  consequence,  300 
— Wliiit  impliid  in  ils  reluming  to  God,  134—- Know  not 
how  it  acts  wlien  separate  from  the  body 200' 

Specimens,  of  scripture  ex,pounded  and  applied,   21 42.— 

Of   iVlediiatton 108  &  seq. 

Spirits,  the  manner  cf  their  actings  upon  one  another  myste- 
rious, 318  — Instances  of  departed  ones  subsisting  in  a  state 
of  separation,  and  returning  to  our  world 133 


INDEX. 

Spirit  lw]y,lhn  Shechiiiah  of  the  New  Testament  church,  70 
His  help  in  reading  the  scripture,  and  the  necessity  there- 
of  Page  •  •  6"9 

\  Spiritual  Mindedness,  lies  much  in  observing  and   improving 

*  daily  occurrences,  and  conversing  with  God  in  the  variety 

of  his  providences 10(> 

State,  a  comparison  between  the  present  and  future  in  sundry 
respects,  and  ihc  latter  shewn  to  be  far  preferable, •  •253 

Talents,  of  different  kinds,  269 — To  be  improved ibid 

lestiifioiiies,  of  scripture  for  the  soul's  immortality  and  a  fu- 
ture slate,  132— For  the  resurrection,  1 67 — -Happiness 
of  heaven,  240— What  weight  the  apostle  Paul's  testimony 

co?icerning   the  last  should  have  with  us 2-t4 

Thoughts,  love  to  Christ  to  be  manifested  bv  them,  and  how, 
• • 289 

I'anifi/,  in   all    worldly   things 210 

l''oc(itio>i,  effectual.     See  Valt. 

Union,  that  between  soul  and  body,  and  the  mutual  influence 
resulting  from  it,  a  mystery • 318 

Warfare,  between  ein  and  grace  in  the  souls  of  the  regenerate, 

represented,  /{o/«.  vii. 
Hcanediiess,  from  the  world,  Christians  to  be  endeavouring  af- 
ter it ^69,^253 

Wicked,  would  find  no  heaven  in  heaven 252 

it'iil,  cannot  be  forced;  a  contradiction  to  assert  this,  nor  is 
it  determined  by  mere  physical  power,  without  argu- 
ments   or  conviction,  319  —  Direct  immediate  influences 

upon  it  not  denied ••• 309 

Word,  ofGori,  of  much  consequence  to  prize  and  study  it, 
24  —  Should  labour  to  be  thoroughly  established  in  the 
belief  of  ilie  Scriptures  being  so,   80,  81 — Arguments    to 

prove  it 81&  seq. 

Ji'urk  of  heaven,    what,  and  how  pleasurable- .........  222 

Work,  of   grace,  mobt  infallible  evidences  of  it 349 

Works,  whether  it  is  ascribing  too  much  to  them  to  say,  men 
shall  not   be  proceeded  with   and  rewarded  according  to 

them 266 

World,  not  desi gn'.^d  for  our  portion  and  happiness,  ll6 — 
Cannot  be  so.  See  Happiness.  May  learn  indifferency 
towards  it,  and  to  coiUeinn  its  pomps  and  pleasures  from 
Christ's    ciuciiixioa 304 

Zi'alt  what  is  an  evidence  of  love  to  Christ,  203— That  of 
young  converts  more  confined  at  first  to  tlieir  own  spi. 
ritual  concerns,  alterwards  more  extended  as  they  grow 
iu  grace . . . .  t. .  * 354 


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